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A

LIBRARY OF FATHERS

OF THE

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST AND WEST.

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.

YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT
THINE EYER SHALL SEE THY TEACHERS. lidiah XXX. 20.

OXFORD,

JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXL1U.

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TO THE

MOST REVEREND FATHER IN GOD

WILLIAM

LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,

FORMERLY REGID8 PROFESSOR OP DIVINITY IN THE UNIVERSITY OF OXFORD,

THIS LIBRARY

OF

ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,
OF CHRIST'S HOLY CATHOLIC CHURCH,
is

WITH HIS GRACES PERMISSION
RESPECTFULLY INSCRIBED,
IN TOKEN OF

REVERENCE FOR HIS PERSON AND SACRED OFFICE,
AND OF

GRATITUDE FOR HIS EPISCOPAL KINDNESS.

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byG00gI

THE

HOMILIES

OF

S. JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE,

ON THE

EPISTLES OF ST. PAUL THE APOSTLE

TO

TIMOTHY, TITUS, AND PHILEMON,

TRANSLATED,

WITH NOTES AND INDICES.

OXFORD,

JOHN HENBY PARKER;
J. G. F. AND J. BIVINOTON, LONDON.
MDOCCXLIJI.

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BAXTER, PRINTER, OXFORD.

PREFACE.

The remark of Photius, that St. Chrysostom's more
finished works were those which he composed at Antioch,
does not seem to afford a sufficient criterion for assigning a
date to each set of Homilies. Tillemont appears to have been
misled by it in the instance of those on the Epistles to
Timothy, which he has on such grounds supposed to have
been delivered at Constantinople. Montfaucon however
alleges two reasons for placing them at Antioch.

1. That he speaks much of the Monks, as he used to do
there, owing to the neighbourhood of a large number of
them, who lived in strict discipline and exemplary devotion.
2. That in speaking of Timothy's office as Bishop, he never
says a word of being one himself. A third reason may be
added, which is perhaps more conclusive than either of these.
In Horn. viii. on 2 Tim. iii. he seems pretty evidently to
allude to the burning of the Temple of Apollo at Daphne,
see p. 247, note h. One can hardly doubt the allusion, in
reading the full account in the Homily on St. Babylas ; nor
can it well be supposed that he would thus refer to it as a
thing well known at any other place than Antioch.

The Homilies on the Epistle to Titus are fixed at Antioch
by the mention of Daphne and the cave of Matrona in Horn,
iii. (2.) p. 295. A passage in Horn. i. (4.) p. 279. seems to
place him in a paternal relation to the people, as the plural
we is constantly used by him for the singular. But the
whole context seems rather to allude to another as Bishop,
and he must be understood to speak as one of a body of
clergy, in which in fact he held the second place.

a 2

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IV

PREFACE.

Those on the Epistle to Philemon cannot easily be as-
signed to any particular date. The promise he mentions in
the last Homily, p. 360. does not seem to afford a clue to it,
but may possibly do so. The composition of these Ho-
milies has been remarked on as negligent by Hemsterhusius,
so that he takes them to have been extemporaneous effu-
sions taken down by others. There may be some ground for
this in the style, and in the paraphrastic character of the
various readings, but as a commentary they are unusually
close and exact, and point out much of what regards the
persuasive character of the Epistle that is not generally
noticed.

For the Translation and some illustrative notes, the Editors
are indebted to the Rev. James Tweed, M.A. of Corpus Christi
College, Cambridge. The text of the New Paris edition has
been chiefly used, as it is improved from the Benedictine.
Savile's has been compared with it in many parts, and in every
difficulty, and where both failed, a better reading has been
sometimes found in the MS. marked B, which is in the British
Museum marked Burney 48. The differences are however
slight, and affect the Greek more than the Translation. A
Venice MS. which usually agrees with this, has been collated
for the Homilies on the Epistle to Philemon. An old Latin
version published at Basle has been noticed in some places,
where its variations appear to be derived from Greek copies.

C. M.

CONTENTS.

FIRST EPISTLE TO TIMOTHY.

ARGUMENT.
Page 1.

HOMILY I.
Page 3.
1 Tim. i. 1, 2.

Paul, an Apostle of Jesus Christ by the commandment of
God our Saviour, and Lord Jesus Christ, which is our
hope ; unto Timothy, my own son in the faith : Grace,
mercy 9 and peace, from God our Father, and Jesus Christ
our Lord.

Now the end of the commandment is charity out of a pure
heart, and of a good conscience, and of faith unfeigned :
From which some having swerved have turned aside unto
vain jangling; Desiring to be teachers of the law; un-
derstanding neither what they say, nor whereof they
affirm.

And I thank Christ Jesus our Lord, who hath enabled me,
for that he counted me faithful, putting me into the
ministry ; who was before a blasphemer, and a persecutor,
and injurious: but I obtained mercy, because I did it
ignorant ly in unbelief And the grace of our Lord was
exceeding abundant, with faith and lore which is in Christ
Jesus.

HOMILY II
Page 13.
1 Tim. i. 5, 6, 7.

HOMILY III.
Page 22.
1 Tim. i. 12, 13, 14.

vi CONTENTS.

HOMILY IV.
Page 31.
1 Tim. i. 15, 16.

This is a faithful saying, and worthy of all acceptation,
that Christ Jesus came into the world to save sinners ;
of whom I am chief Howbeil for this cause I obtained
mercy, that in me first Jesus Christ might shew forth all
longsuffering,for a pattern to them which should hereafter
believe on Him to life everlasting.

HOMILY V.
Page 40.
1 Tim. i. 18, 19.

This charge I commit unto thee, son Timothy, according to
the prophecies which went before on thee, that thou by them
mightest war a good warfare; holding faith, and a good
conscience; which some having put away concerning faith
have made shipwreck.

HOMILY VI.
Page 47.
1 Tim. ii. 1, 2, 8, 4.

J exhort therefore that, first of all, supplications, prayers,
intercessions, and giving of thanks be made for all men;
for kings, and for all that are in authority; that we may
lead a quiet and peaceable life in all godliness and honesty.
For this is good and acceptable in the sight of God our
Saviour; Who will have all men to be saved, and to come .
unto the knowledge of the truth.

HOMILY VII.
Page 54.

I Tim. ii. 2, 8, 4. f*7)
Tliat we may lead a quiet and peaceable life in all godliness
and honesty. For this is good and acceptable in the sight
of God our Saviour; Who will have all men to be saved,
and to come unto the knowledge of the truth.

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CONTENTS.

vii

HOMILY VIII.
Page 62.
1 Tim. ii. 8, 9, 10.
/ will therefore that men pray every where, lifting up holy
hands, without wrath and doubting. In like manner also,
that women adorn themselves in modest apparel, with
shamqfacedness and sobriety; not with broidered hair, or
gold, or pearls, or costly array ; but (which becometh
women professing godliness) with good works.

HOMILY IX.
Page 69.
1 Tim. ii. 11—15.

Let the women learn in silence with all subjection. But I
suffer not a woman to teach, nor to usurp authority over
the man, but to be in silence. For Adam was first formed,
then Eve. And Adam was not deceived, but the woman
being deceived was in the transgression. Notwithstanding
she shall be saved in childbearing, if they continue in
faith and charity and holiness with sobriety.

HOMILY X
Page 76.
1 Tim. iii. 1, 2, 3, 4.

If a mem desire the office qf a Bishop, he desireth a good
work. A Bishop then must be blameless, the husband qf
one wife, vigilant, sober, qf good behaviour, given to hospi-
tality, apt to teach; not given to wine, no striker, not
greedy qf filthy lucre; but patient, not a brawler, not
covetous; one that rvleth well his own house, having his
children in subjection with all gravity.

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viii

CONTENTS.

HOMILY XI.
Page 85.
1 Tim. iii. 8, 9, 10.

Likewise must the deacons be grave, not doubletongued, not
given to much wine, not greedy of filthy lucre ; holding
the mystery of the faith in a pure conscience. And let
these also first be proved; tJten let them use the office of a
deacon, being found blameless.

HOMILY XII.
Page 93.
1 Tim. iv. 1, 2, 3.

Now the Spirit speaketh expressly, that in the tatter times
some shall depart from the faith, giving heed to seducing
spirits, and doctrines of devils; speaking lies in hypocrisy;
having their conscience seared with a hot iron ; forbidding
to marry, and commanding to abstain from meats, which
God hath created to be received with thanksgiving of them
which believe and know the truth.

HOMILY XIII.
Page 104.
1 Tim. iv. 11—14.

These things command and teach. Let no man despise thy
youth ; but be thou an example of the believers, in word,
in conversation, in charity, in spirit, in faith, in purity.
JiU I come, give attendance to reading, to exhortation, to
doctrine. Neglect not the gift that is in thee, which was
given thee by prophecy, with the laying on of the hands of
the presbytery.

HOMILY XIV.
Page 115.
1 Tim. v. 8.

But if any provide not for his own, and especially for those
of his own house, lie hath denied the faith, and is worse
than an infidel.

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ix

HOMILY XV.
Page 128.
1 Tim. v. 11, 12, 13, 14, 15.

But the younger widows refuse: for when they have begun
to wax wanton against Christ, they will marry ; having
damnation, because they have cast off their first faith. And
withal they learn to be idle, wandering about from house
to house; and not only idle, but tattlers also and busy bodies,
speaking things which they ought not. I will therefore that
the younger widows marry, bear children, guide the house,
give none occasion to the adversary to speak reproachfully.
For some are already turned aside after Satan.

HOMILY XVI.
Page 141.
1 Tim. v. 21, 22, 23.

I charge thee before God and the Lord Jesus Christ and the
elect Angels, that thou observe these things without preferring
one before another, doing nothing by partiality. Lay hands
suddenly on no man, neither be partaker of other men's sins :
keep thyself pure. Drink no longer water, but use a little wine
for thy stomach's sake and thine often infirmities.

HOMILY XVII.

Page 148.
1 Tim. vi. 2—7.

These things teach and exhort. If any man teach otherwise,
and consent not to wholesome words, even the words of our
Lord Jesus Christ, and to the doctrine which is according to
godliness; he is proud, knowing nothing, but doting about
questions and strifes of words, whereof cometh envy, strife,
railings, evil surmisings, perverse disputings of men of cor-
rupt minds, and destitute of the truth, supposing that gain is
godliness: from such withdraw thyself. But godliness with
contentment is great gain. For we brought nothing into this
world, and it is certain we can carry nothing out.

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X

CONTENTS.

HOMILY XVIII.

Page 157.
1 Tim. vi. 13—16.
/ give thee charge in the sight of God, Who quickeneth all
things, and before Christ Jesus, Who before Pontius Pilate
witnessed a good confession; that thou keep this command-
ment without spot, vnrebuheable, until the appearing of our
Lord Jesus Christ: which in His times He shall shew, Who
is the blessed and only Potentate, the King of kings, and
Lord of lards; Who only hath immortality, dwelling in the
light which no man can approach unto: Wliom no man
hath seen, nor can see; to Whom be honour and power ever-
lasting. Amen.

SECOND EPISTLE TO TIMOTHY.

HOMILY 1.
Page 165.
2 Tim. i. 1,2.

Paul, an apostle of Jesus Clirist by the will of God, accord-
ing to the promise of life which is in Jesus Christ, to Timothy,
my dearly beloved son : Grace, mercy, and peace, from God
the Father and Christ Jesus our Lord.

HOMILY II.
Page 175.
2 Tim. i. 8, 9, 10.
Be not thou therefore ashamed of the testimony of our Lord,
nor of me His prisoner : but be thou partaker of the afflic-
tions of the Gospel according to the power of God; Who
hath saved us, and called us with an holy calling, not accord-
ing to our works, but according to His own purpose and grace,
which was given us in Christ Jesus before the world began ;
but is now made manifest by the appearing of our Saviour Jesus
Christ.

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CONTENTS.

xi

HOMILY III.

Page 186.

2 Tim. i. 18—18.

Hold fast the form of sound words, which thou heist heard of
me, in faith and love which is in Christ Jesus. That
good thing which was committed unto thee keep by the
Holy Ghost Which dwelleth in us. Tliis thou knowest,
that all they which are in Asia be turned away from me ;
of whom are Phygellus and Hermogenes. The Lord
give mercy unto the house of Onesiphorus ; for he oft
refreshed me, and was not ashamed of my chain : but
when he was in Borne, he sought me out very diligently,
and found me. The Lord grant unto him that he may
find mercy of the Lord in that day: and in how many
tlUngs he ministered unto me at Ephesus, thou knowest very
well.

Thou therefore, my son, be strong in the grace that is in
Clirist Jesus. And the things that thou hast heard of me
among many witnesses, the same commit thou to faithful
meny who shall be able to teach others also. Thou there-
fore endure hardness, as a good soldier of Jesus Christ.
No man that warrelh entangleth himself with the affairs
of this life; that he may please him who hath chosen him
to be a soldier. And if a man also strive for masteries,
yet is he not crowned, except he strive lawfully. T7ie
husbandman that laboureth must be first partaker of the
fruits. Consider what I say ; and the Lord give thee
understanding in all things.

HOMILY IV.

Page 195.
2 Tim. ii. 1—7.

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xii

CONTENTS.

HOMILY V.

Page 206.
2 Tim. ii. 11—14.

It is a faithful saying : far if we be dead with Him, we shall
also live with Him : if we suffer, we shall also reign with
Him: if we deny Him, He also will deny us: if we believe
not, yet He abidelh faithful: He cannot deny Himself.
Of these things put them in remembrance, charging them
before the Lord, that they strive not about words to no
profit, but to the subverting qf the hearers.

But in a great house there are not only vessels of gold and
of silver, but also of wood and of earth; and some to
honour, and some to dishonour. If a man therefore purge
himself from these, he shall be a vessel unto lionour,
sanctified, and meet for the master's use, and prepared
unto every good work.

This know also, that in tlie last days perilous times shall
come. For men shall be lovers qf their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy, Without natural affection, truce-
breakers, false accusers, incontinent, fierce, despisers qf
those that are good, Traitors, heady, high-minded, lovers
of pleasure more than lovers of God; Having a form qf
godliness, but denying the power thereqf; from such turn
away. For of this sort are they, which creep into houses,
and lead captive silly women laden with sins, led away
with divers lusts and pleasures, Ever learning, and never
able to come to the knowledge of the truth.

HOMILY VI.

Page 216.
2 Tim. ii. 20, 21.

HOMILY VII.
Page 227.
2 Tim. iii. 1—7.

CONTENTS.

xiii

HOMILY VIII.

Page 237.
2 Tim. iii. 1—4.

This know also, that in the last days perilous times shall
come. For men shall be lovers qf their own selves \ covetous,
boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy, Without natural affection, truce-
breakers, false accusers, incontinent, fierce, despisers qf
those that are good, Traitors, heady, high-minded, lovers
of pleasures more than lovers qf Qod.

HOMILY IX.
Page 249.
2 Tim. iii. 16, 17.

All Scripture is given by inspiration qf Qod, and is profitable
for doctrine, for reproof, for correction, for instruction in
righteousness: That the man qf God may be perfect,
throughly furnished unto all good works.

HOMILY X.
Page 258.
2 Tim. iv. 9—13.

Do thy diligence to come shortly unto me : For Demos hath
forsaken me, having loved this present world, and is de-
parted unto Thessalonica ; Crescens to Oalatia, Titus unto
Dalmatia. Only Luke is with me. Take Mark, and
bring him with thee : for he is profitable to me for the
ministry. And Tychicus have I sent to Ephesus. The
cloke that I left at Troas with Carpus, when thou contest,
bring with thee, and the books, but especially the parch-
ments.

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xiv

CONTENTS.

EPISTLE TO TITUS.

HOMILY I.
Page 271.
Titus i. 1 — 4.

Paul, a servant of God, and an Apostle of Jems Christy
according to the faith of God's elect, and the acknowledg-
ing of the truth which is after godliness; In hope of
eternal life, which God* that cannot lie, promised before
the world began; But hath in due times manifested His
word through preaching, which is committed unto me
according to the commandment of God our Saviour ; To
Titus, mine own son after the common faith; Grace,
mercy, and peace, from God the Fatlier, and the Lord
Jesus Christ our Saviour.

For this cause left I thee in Crete, that thou shouldest set in
order the things that are wanting, and ordain elders in
every city as I had appointed thee : If any be blameless,
the husband of one wife, having faithful children, not
accused of riot, or unruly.

One of themselves, even a prophet of their own, said, Tlie
Cretians are always liars, evil beasts, slow bellies. This
witness is true. Wherefore rebuke them sharply, that
they may be sound in the faith ; Not giving heed to
Jewish fables, and commandments of men, that turn from
the truth.

HOMILY II.

Page 282.
Titus i. 5, 6.

HOMILY III.
Page 292.
Titus i. 12, 13, 14.

CONTENTS.

XT

HOMILY IV.

Page 301.
Titus ii. 2—5.

That the aged men be sober, grave, temperate, sound in faith,
in charity, in patience. The aged women, likewise, that
they be in behaviour as becometh holiness, not false ac-
cusers, not given to much wine, teachers qf good things;
That they may teach the young women to be sober, to love
their husbands, to love their children, To be discreet,
chaste, keepers at home, good, obedient to their own hus-
bands, that the word qf God be not blasphemed.

HOMILY V.
Page 311.
Titus ii. 11—14.

For the grace qf God that bringeth salvation hath appeared
unto all men, Teaching them that, denying ungodliness and
worldly lusts, we should live soberly, righteously, and
godly, in this present world; Looking for that blessed
hope, and the glorious appearing of the great God and our
Saviour Jesus Christ; Who gave Himself for us, that He
might redeem us from all iniquity, and purify unto Him-
self a peculiar people, zealous qf good works.

HOMILY VI.
Page 323.
Titus iiL 8—11.
These things I will that thou affirm constantly, that they
which have believed in God might be cartful to maintain
good works. These things are good and profitable unto
men. But avoid foolish questions, and genealogies, and
contentions, and strivings about the law, for they are un-
profitable and vain. A man that is an heretic after the
first and second admonition reject. Knowing that he that
is such is subverted, and sinneth, being condemned qf
himself.

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xvi

CONTENTS.

EPISTLE TO PHILEMON.

ARGUMENT.
Page 333.

HOMILY I.
Page 337.
Phil. i. 1, 2, 3.

Paul, a prisoner qf Jesus Christ, and Timothy our brother,
unto Philemon our dearly beloved, and fellowlabourer,
And to our beloved Apphia, and Archippus our fellow-
soldier, and to the Church in thy house: Grace to you,
and peace, from Ood our Father and the Lord Jesu%
Christ.

HOMILY II.
Page 345.

Phil. i. 4, 5, 6.

I thank my Ood, making mention qf thee always in my
prayers, Hearing qf thy love and faith, which thou hast
towards the Lord Jesus, and toward all saints. That
the communication qf thy faith may become effectual
by the acknowledging qf every good thing which is in us,
in Christ Jesus.

HOMILY III.
Page 356.
Phil. i. 17—19.
If thou count me therefore a partner, receive him as myself.
If he hath wronged thee, or oweth thee ought, put that on
mine account; I Paul have written it with mine oum
hand, I will repay it : albeit I do not say to thee how thou
owest unto me even thine own self besides,

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HOMILIES

OF

S. JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE,

ON THE

FIRST EPISTLE OF S. PAUL THE APOSTLE

TO

TIMOTHY.

ARGUMENT.

1. Timothy too1 was one of the disciples of the Apostle Paul.
To the extraordinary qualities of this youth testimony is borne by
Luke, who informs us, that he was well reported of by the Acw
brethren that were at Lystra and Iconium. He became at once16*2*
a disciple and a teacher, and gave this singular instance of his
prudence, that hearing Paul preach without insisting upon cir-
cumcision, and understanding that he had formerly withstood
Peter upon that point, he chose not only not to preach against it,
but to submit to that rite. For Paul, it is said, took and circum- Acts
cued him, though he was of adult age, and so trusted him with 16» 3'
his whole economy b.

The affection of Paul for him is a sufficient evidence of his charac-
ter. For he elsewhere says of him, Ye know the proof of him, that as Philip.
a ton with the father, he hath served with me in the Gospel. And to 2> 22 •
the Corinthians again he writes: / have sent unto you Timo-i Cor.
theus, who is my beloved son, and faithful in the Lord. And again:
Let no man despise him, for he worketh the work of the Lord, \ cor.

as I also do. And to the Hebrews he writes, Know that our 16>

11.

• mm). The reference is not clear. It hardly needed in that case,
may possibly be to Titus, whom he b i. e. his plan of meeting Jewish
presently names before Timothy; but prejudices,
the explanations that follow would be

B

2 Timothy instructed suitably to his office.

Heb.13, brother Timothy is set at liberty. Indeed his love for him is every
739 where apparent, and the miracles c that are now wrought still attest
his claims'1.

2. If it should be asked why he addresses Epistles to Titus and
Timothy alone, though Silas was approved, as also was Luke, for he
2 Tim. writes, Only Luke is with me, and Clement was one of his asso-
4> ll" dates, of whom he says, with Clement and other my fellow
Phil. 4, labourers, for what reason then does he write only to Titus and
3" Timothy ? It is because he had already committed the care of
1 or con- Churches to these, and certain marked1 places had been assigned
spicuous tQ tfogj^ ^ut the others were in attendance upon him. For so
preeminent in virtue was Timothy, that his youth was no impe-
1 Tim. diment to his promotion ; therefore he writes, Let no man despise
and 5 2. youtn>' again, The younger women as sisters*. For where
' there is virtue, all other things are superfluous, and there can be
no impediment. Therefore when the Apostle discourses of
Bishops, among the many things he requires in them, he makes
l Tim. no particular mention of age. And if he speaks of a Bishop
3> 2* 4* being the husband of one wife, and having his children in sub-
jection, this is not said, as if it were necessary he should have a
wife and children ; but that if any should happen from a secular
life to be advanced to that office, they might be such as knew how to
preside over their household and children, and all others com-
mitted to them. For if a man were both secular and deficient
«SoSav. in these points, how should he be* intrusted with the care of the
Ben. Church?

been 3. But why, you will say, does he address an Epistle to a dis-
ciple already appointed to the office of a Teacher? Ought he not
to have been made perfect for his office, before he was sent ?
Yes; but the instruction which he needed was not that which was
suited to a disciple, but that which was proper for a Teacher,
You will perceive him therefore through the whole Epistle adapting
his instructions to a Teacher. Thus at the very beginning he
does not say, " Do not attend to those who teach otherwise,"
1 Tim. but, Charge them that they teach no other doctrine.

c Of miracles said to be wrought by Hom. 6. on Stat. Tr. p. 136 Horn 1

the bones of Timothy, see Hom. on on Stat, enlarges on the character of

Stat 1. §. 2. Ben. Timothy, from I Tim. 6, 23.
« Hia freedom of speech in « Some copies omit the latter ono.

the court of HeaTen. See Hom. 1. on tation. H
Stat §. 2. and note (•) at the end of

,3.

Digitized by

HOMILY I.

1 Tim. i. 1, 2.

Paul, an Apostle of Jesus Christ by the commandment of
Qod our Saviour, and Ix>rd Jesus Clirist, which is our
hype ; unto Timothy, my own son in the faith : Grace,
mercy, and peace, from God our Father and Jesus Christ
our Lard.

1. Great and admirable is the dignity of an Apostle, and (l)
we find Paul constantly setting forth the causes of it, not as if
he took the honour to himself, but as entrusted with it, and
being under the necessity of so doing. For when he speaks
of himself as called, and that by the will of God, and again
elsewhere, a necessity is laid upon me, and when he says, /or 1 Cor.
this I was separated, by these expressions all idea of arro-9' 16a
gance and ambition is removed. For as he deserves the
severest blame, who intrudes into an office which is not
given him of God, so he who refuses, and shrinks from it
when offered to him, incurs blame of another kind, that of
rebellion and disobedience. Therefore Paul, in the begin-
ning of this Epistle, thus expresses himself, Paul, an Apostle
of Jesus Christ by the commandment of God. He does not
say here, Paul called, but by commandment. He begins in
this manner, that Timothy may not feel any human infirmity
from supposing that Paul addresses him on the same terms
as his disciples. But where is this commandment given ?
We read in the Acts of the Apostles : The Spirit said, Sepa- Acts is,
rate me Paul and Barnabas. And every where in his2'
writings Paul adds the name of Apostle, to instruct his

b 2

4 St. Paul sent by the Father as well as by the Sott.

l Tim. hearers not to consider the doctrines he delivered as proceed-
— — — ing from man. For an Apostle * can say nothing of his own,
and by calling himself an Apostle, he at once refers his
hearers to Him that sent him. In all his Epistles therefore
he begins by assuming this title, thus giving authority to his
words, as here he says, Paul, an Apostle of Jesus Christ
according to the commandment of God our Saviour. Now
it does not appear that the Father any where commanded
him. It is every where Christ who addresses him. Thus,
ActsM,jfife said unto me, Depart, for I will send thee far hence
37' unto the Gentiles; and again, Thou must be brought before
Ce&sar. But whatever the Son commands, this he considers
to be the commandment of the Father, as those of the Spirit
are the commandments of the Son. For he was sent by the
Spirit, he was separated by the Spirit, and this he says was
the commandment of God. What then ? does it derogate
from the power of the Son, that His Apostle was sent forth
by the commandment of the Father ? By no means. For
observe, how he represents the power as common to Both.
For having said, according to the commandment of God our
Saviour ; he adds, and Lord Jesus Christ, our hope. And
observe, with what propriety he applies the titles b. And
Ps.64,5. indeed, the Psalmist applies this to the Father, saying, The
hope of all tlie ends of the earth. And again, the blessed
Paul in another place writes, For therefore we both labour,
and suffer reproach, because we have hope in the living God.
The teacher must suffer dangers even more than the disciple.
Zeoh. For I will smite the shepherd, (he says,) and the sheep shall
13> 7' be scattered obroad. Therefore the devil rages with greater
violence against teachers, because by their destruction the
flock also is scattered. For by slaying the sheep, he has
lessened the flock, but when he has made away with the
shepherd, he has ruined the whole flock, so that he the
rather assaults him, as working greater mischief by a less
effort ; and in one soul effecting the ruin of all. For this
reason Paul, at the beginning, elevates and encourages the
soul of Timothy, by saying, We have God for our Saviour
and Christ for our hope. We suffer much, but our hopes

• He refers to the sense of the term see Heb. 3, 1. John 8, 28. 14, 10.
in Greek, which is, * One who is sent.' b viz. Saviour and Hope.

Digitized by

Heretical Comments on the use of the word Son. 5

are great ; we are exposed to snares and perils, but to save Hom.
us we have not man but God. Our Saviour is not weak, for —
He is God, and whatever be our dangers they will not over-
come us; nor is our hope made ashamed, for it is Christ6.
For in two ways we are enabled to bear up against dangers,
when we are either speedily delivered from them, or sup-
ported by good hopes under them.

But Paul never calls himself the Apostle of the Father,
but always of Christ. Because he makes every thing com-
mon to Both. The Gospel itself he calls the Gospel of 6rodd.
And whatever we suffer here, he implies, things present are
as nothing.

Unto Timothy, my own son in the faith.

This too is encouraging. For if he evinced such faith as
to be called peculiarly Paul's own son, he might be confi-
dent also with respect to the future. For it is the part of
faith not to be cast down or disturbed, though circumstances
occur that seem contrary to the promises. But observe, he
says, my son, and even mine own son, and yet he is not of the
same substance. But what? was he of irrational kind? "Well,"
says one, " he was not of Paul, so this does not imply being
Qf another." What then? was he of another substance?
neither was it so, for after saying mine own son, he adds, in
the faith, to shew that he was really his own son, and truly
from him. There was no difference. The likeness he bore
to him was in respect to his faith, as in human births there is
a likeness in respect of substance. The son is like the
father in human beings, but with respect to God the proxi-
mity isgreater*. For here a father and a son, though of the same
substance, differ in many particulars, as in colour, figure, un-
derstanding, age, bent of mind, endowments of soul and body,

« Ver. 11. 1 Thes. 2, 4. a brute his sod. The objector re-

A Montfancon adopts Savile's conjee- joins, that still he calls one a son

tare. Mas. Christ's. The mistake would who was not of his own substance. He

be easily made by a transcriber who did answers^ (2.) that even this does not

not follow the sense entirely. follow, since he, adds, tn the faith, and

* He supposes an Arian objector the faith of Timothy was both exactly

to argue that St Paul here calls one a similar to his own, and derived from it.

son, and his own son. who was not of Thus the passage affords no countenance

his substance, aod so our Lord may be eren to the doctrine of * 88 °P*

called the Son of God, and yet not be posed to * one substance/ See Epistle of

of His substance. St. Chrysostom re- St. Athanasius in def. of Nicene Oef.

plies (1.) that even so St Paul does not c. v. §. 8. Oxf. Tr. p. 39. and Disc. 1.

leave room to suppose a different kind c. v. p. 203.

of substance, as though he had called -

Digitized by

6 St. PauFs love for Timothy. His severity to some.

i Tim. and in many other things they may be like or unlike, but there
— — — is no such dissimilarity in the divine Essence. By command-
ment. This is a stronger expression than ' called/ as we learn
from other passages. As he here calls Timothy mine own
son, in like manner he says to the Corinthians, in Christ
Jesus I have begotten you, i. e. in faith; but he adds the word
1 y»**™ own *, to shew his particular likeness to himself, as well as his
own love and great affection for him. Notioe again the in
applied to the faith. My own son, he says, in the faith. See
what an honourable distinction, in that he calls him not only
his son, but his own son.

Ver. 2. Grace, mercy, and peace from God our Father and
Jesus Christ our Lord.
(•2) Why is mercy mentioned here, and not in the other Epis-
tles? This is a further mark of his affection. Upon his son
he invokes greater blessings, with the anxious apprehension
of a parent. For such was his anxiety, that he gives direc-
tions to Timothy, which he has done in no other case, to
l Tim. attend to his bodily health; where he says, Use a little wine
6' 23' for thy stomach's sake, and thine often infirmities. Tea chers
indeed stand more in need of mercy.

From God our Father, he says, and Jesus Christ our Lord.
Here too is consolation. For if God is our Father, He cares
Matt. 7, for us as sons, as Christ says, Whatman is there of you, whom
9* if his son ask bread, will fie give him a stone ?

Ver. 8. As I besought thee to abide still at Ephesus, when
I went into Macedonia.

Observe the gentleness of the expression, more like that of a
servant than of a master. For he does not say ' I commanded/
or ' bade,' or even ' exhorted,' but / besought thee. But this
tone is not for all: only meek and virtuous disciples are to be
treated thus. The corrupt and insincere are to be dealt with
in a different manner, as Paul himself elsewhere directs,
Tit. 2, Rebuke them with all authority; and here he says charge, not
' beseech,' but charge some that they teach no other doctrine.
What means this ? That Paul's Epistle which he sent them was
not sufficient? Nay, it was sufficient; but men are apt some-
times to slight Epistles, or perhaps this may have been before
the Epistles were written. He had himself passed some time
in that city. There was the temple of Diana, and there he
had been exposed to those great sufferings. For after the

Digitized by

Jewish Fables. Questioning opposed to Faith.

7

assembly in the Theatre had been dissolved, and he had Hom.
called to him and exhorted the disciples, he found it neces- — —
sary to sail away, though afterwards he returned to them.
It were worth inquiry, whether he stationed Timothy there at
that time'. For he says, that thou mightest charge some thai
they teach no other doctrine : he does not mention the per-
sons by name, that he might not, by the openness of his
rebuke, render them more shameless. There were in that
city certain false Apostles of the Jews, who wished to oblige
the faithful to observe the Jewish law, a fault he is every
where noticing in his Epistles ; and this they did not from
motives of conscience, so much as from vainglory, and a
wish to have disciples, from jealousy of the blessed Paul, and
a spirit of opposition to him. This is meant by teaching
another doctrine.

Ver. 4. Neither give heed to fabtes and endless genealogies.

By * fables' he does not mean the law; far from it; but
inventions and forgeries and counterfeit doctrines. For, it
seems, the Jews wasted their whole discourse on these
unprofitable points. They numbered up their fathers and
grandfathers, that they might have the reputation of historical
knowledge and research. That thou mightest charge some9
he says, that they teach no other doctrine^ neither give
heed to fables and endless genealogies. Why does he call
them endless? It is because they had no end, or none of
any use, or none easy for us to apprehend. Mark how he
disapproves of questioning. For where faith exists, there
is no need of question. Where there is no room for curiosity,
questions are superfluous. Questioning is the subversion of
fiiith*. For he that seeks has not yet found. He who
questions cannot believe. Therefore it is his advice that we
should not be occupied with questions, since if we question,
it is not faith; for faith sets reasoning at rest But why then
does Christ say, Seek and ye shall find, knock and it shall Matt.
be opened unto you; and, Search the Scriptures 9 for in them JJj^ ^
ye think ye have eternal life? The seeking there is meant 39.
of prayer and vehement desire, and He bids search the Scrip-

r He must mean to suggest that this that this Epistle was written then,
w a reference to former tiroes, for he s or* incompatible with' inupri**.
hiew the history too well to suppose

8 All knowledge of God presupposes Faith.

11T4M* tures, not to introduce the labours of questioning, but to
end them, that we may ascertain and settle their true mean-
ing, not that we may be ever questioning, but that we may
have done with it. And he justly said, Charge some that
they teach no other doctrine, neither give heed to fables >
and endless genealogies, which minister questions rather
than the dispensation of God in faith h. Justly has he said,
the dispensation of God. For great are the blessings which
God is willing to dispense ; but the greatness of them is not
conceived by reasoning. This must then be the work of
faith, which is the best medicine of our souls. This ques-
tioning therefore is opposed to the dispensation of God.
For what is dispensed by faith ? To receive His mercies and
become better men; to doubt and dispute of nothing; but to
repose in confidence. For what € ministers questions' dis-
places faith and that which faith hath wrought and builded.
Christ has said that we must be saved by faith ; this these
teachers questioned and even denied. For since the an-
nouncement was present, but the issue of it future, faith was
required. But they being preoccupied by legal observances
threw impediments in the way of faith. He seems also here
to glance at the Greeks, where he speaks of fables and
genealogies y for they enumerated their Gods.
(3) Let us not then give heed to questions. For we were

Moral. caj|e(j Faithful, that we might unhesitatingly believe what is
delivered to us, and entertain no doubt. For if the things
asserted were human, we ought to examine them ; but since
they are of God, they are only to be revered and believed.
If we believe not, how shall we be persuaded of the existence
of a God ? For how knowest thou that there is a God, when
thou callest Him to account? The knowledge of God is best
shewn by believing in Him without proofs and demonstra-
tions. Even the Greeks know this; for they believed
their Gods, telling them, saith one, even without proof; and
what? — That4 they were the offspring of the Gods. But why
do I speak of the Gods ? In the case of a man, a deceiver

1 ytftr* and sorcerer1, (t speak of Pythagoras,) they acted in like

yv

*» The English version is 1 godly MSS. nearly all Greek,
edifying,' from the reading *i<w$#pi«». * or * and wherefore,' 1 Because,' &c,

Olwpi**, as here, is the reading of See Acts 1 7, 28.

Digitized by

Heathenism itself exacts Faith. Human life requires it. 9

manner, for of him it was said', He said itk. And over their Hon.
temples was an image of Silence, and her finger on her Xmk^
mouth, compressing her lips, and significantly exhorting all if •
that passed by to be silent. And were their doctrines so
sacred, and are ours less so ? and even to be ridiculed ?
What extreme madness is this ! The tenets of the Greeks
indeed are rightly questioned. For they were of that nature,
being but disputes, conflicts of reasonings, and doubts, and
conclusions. But ours are far from all these. For human
wisdom invented theirs, but ours weTe taught by the grace of
the Spirit. Their doctrines are madness and folly, ours are
true wisdom. In their case there is neither teacher nor
scholar ; but all alike are disputants. Here, whether teacher
or scholar, each is to learn 1 of him from whom he ought to
learn, and not to doubt, but obey; not to dispute, but
believe. For all the ancients obtained a good report through
faith, and without this every thing is subverted. And why do
I speak of it in heavenly things ? We shall find upon exa-
mination that earthly things depend upon it no less. For with-
out this there would be no trade nor contracts, nor any thing
of the sort. And if it be so necessary here in things that
are false, how much more in those".

This then let us pursue, to this let us adhere, so shall we ba-
nish from our souls all destructive doctrines, such, for instance,
as relate to nativity" and fate0. If you believe that there is a
resurrection and a judgment,you will beable toexpel from your
mind all those false opinions. Believe that there is a just God,
and you will not believe that there can be an unjust nativity.
Believe that there is a God, and a Providence p, and you will
not believe that there can be a nativity, that holds all things
together. Believe that there is a place of punishment, and a
Kingdom, and you will not believe in a nativity that takes
away our free agency, and subjects us to necessity and force.

k So Sav. mar. and Ms. Colb. and seems necessary, unless the fault be
afterwards, 'And hi8 was the five years' elsewhere: he must mean ' heavenly
silence, he closed his mouth with his things.' Corap. Luke 16, 11.

1 This seems the only way in which throughout the passage, though it

the Greek can be construed. The word sounds ill in places, for the sake of

pk# in the Latin, may come from fidelity,

another reading, but the sense is plain. 0 Elpmtpin.

■ Ut/wwf Sav. conj. Ui/f#*r> which p eifc wpnm* 1 a God providing.'

10 Objections to Providence turned against Fatalism.

1 Tm. Neither sow, nor plant, nor go to war, nor engage in any
— — — work whatever ! For whether you will or not, things will pro-
ceed according to the course of nativity ! What need have
we more of Prayer ? And why should you deserve to be a
Christian, if there be this nativity ? for you will not then
be responsible. And whence proceed the arts of life ? are
these too from nativity ? Yes, you say, and it is feted to one to
become wise with labour. But can you shew me one wbo
has learnt an art without labour ? You cannot. It is not
then from nativity but from labour that he derives his skill.

But why does a man who is corrupt and wicked become rich,
without inheriting it from his father, while another, amidst
infinite labours, remains poor ? For such are the questions
they raise, always arguing upon wealth and poverty, and
never taking the case of vice and virtue. Now in this ques-
tion talk not of that, but shew me a man who has become
bad, whilst he was striving to be good; or one that, without
striving, has become good. For if Fate has any power, its
power should be shewn in the most important things; in vice
and virtue, not in poverty and riches. Again you ask, why is
one man sickly and another healthy ? why is one honoured,
another disgraced? Why does every thing succeed well with
this man, whilst another meets with nothing but failure and
impediments? Lay aside the notion of nativity, and you
will know. Believe firmly that there is a God and a Provi-
dence, and all these things will be cleared up. ' But I can-
not,' you say, i conceive that there is a Providence, when there
is such disorder. Can I believe that the good God gives
wealth to the fornicator, the corrupt and dishonest man, and
not to the virtuous ? How can 1 believe this ? for there must
be facts to ground belief.' Well then, do these cases pro-
ceed from a nativity that was just, or unjust? ' Unjust,' you
say. Who then made it ? * Not God,' you say, ' it was unbe-
gotten.' But how can the unbegotten produce these things ?
for they are contradictions. * These things are not then in
any wise the works of God.' Shall we then inquire who
made the earth, the sea, the heavens, the seasons ? 1 Nativity,'
you answer. Did nativity then produce in things inanimate
such order and harmony, but in us, for whom these things
_ were made, so much disorder ? As if one, in building a

Judgment to come. Best things now fairly shared. 1 1

house, should be careful to make it magnificent, but bestow Hon.
not a thought upon his household. But who preserves the — —
succession of the seasons? Who established the regular
laws of nature? Who appointed the courses of day
and night? These things are superior to any such nati-
vity. c But these,' you say, ' came to be of themselves.' And
yet, how can such a well-ordered system spring up of itself?

* But whence,' you say, ' come the rich, the healthy, the re-
nowned, and how are some made rich by covetousness, some
by inheritance, some by violence ? and why does God suffer
the wicked to be prosperous?' We answer, Because the
retribution, according to the desert of each, does not take
place here, but is reserved for hereafter. Shew me any such
thing taking place Then ! ' Well,' say you, 6 give me here, and
I do not look for hereafter.' But it is because you seek here, Comp.
that you receive not. For if when earthly enjoyment is^*^8
not within your reach, you seek present things so eagerly as
to prefer them to future, what would you do if you were in pos-
session of unmixed pleasure ? God therefore shews you that
these things are nothing, and indifferent; for if they were not
indifferent, He would not bestow them on such men. You will
own that it is a matter of indifference whether one be tall or
short, black or white ; so is it whether one be rich or poor. For,
tell me, are not things necessary bestowed on all equally, as
the capacity for virtue, the distribution of spiritual gifts? If
you understood aright the mercies of God, you would not
complain of wanting worldly things, whilst you enjoyed these
test gifts equally with others; and knowing that equal dis-
tribution, you would not desire superiority in the rest. As if
a servant enjoying from his master's bounty food, clothing, and
lodging, and all other necessaries equally with his fellow
servants, should pride himself upon having longer nails, or
more hair upon his head ; so it is for a Christian to be elated
on account of those things, which he enjoys only for a time.
For this reason it is, that God withdraws those things from
us, to extinguish this madness, and transfer our affections
from them to heaven. But nevertheless we do not learn
wisdom. As if a child possessing a toy, should prefer it to
things necessary, and his father, to lead him against his will
to what was better for him, should deprive him of his toy ; so

12 God's servants willingly decline earthly good.

11T4M* to^es these things from us, that he may lead us to heaven.

— — - If you ask then why He permits the wicked to be rich, it is
because they are not high in His esteem. And if the righ-
teous too are rich, it is rather that He allows it to be, than
that He makes them so. Now these things we say superfi-
cially, as to men not knowing the Scriptures. But our dis-
courses would be unnecessary if you would believe and take
heed to the divine word, for that would teach you all things.
And that you may understand that neither riches, nor health,
nor glory, are any thing, I can shew you many, who, when
they might gain wealth, do not seek wealth ; when they might
enjoy health, mortify their bodies ; when they might rise to
glory, make it their aim to be despised. But there is no good
man, who ever studies to be bad. Let us therefore desist
from seeking things below, and let us seek heavenly things;
for so we shall be able to attain them, and we shall enjoy
eternal delights9, by the grace and loving-kindness of our
Lord Jesus Christ. To Whom with the Father and the Holy-
Ghost be glory, power, and honour, now, and ever, and world
without end. Amen.

* Ed. Tpfhty « food.' St. Chrys. undoubtedly wrote

HOMILY II.

1 Tim. i. 5, 6, 7.

Now the end of the commandment is charity out of a pure
hearty and of a good conscience , and of faith unfeigned :
From which some having swerved have turned aside unto
vain jangling; Desiring to be teachers of the law; un-
derstanding neither what they say, nor whereof they
affirm.

Nothing is so injurious to mankind as to undervalue
friendship', and not to cultivate it with the greatest care;
as nothing, on the other hand, is so beneficial, as to pursue
it to the utmost of our power. This Christ has shewn, where
He says, If two of you shall agree on earth, as touching any Matt.
thing that they shall ask, it shall be done for them of My 18' 19
Father; and again, Because iniquity shall abound, love shall Matt.
vox cold. It is this that has been the occasion of all heresies. 24> 12
For men, because they loved not their brethren, have envied
those who were in high repute, and from envying, they have
become eager for power, and from a love of power have
introduced heresies. On this account Paul having said, that
thou mightest charge some that they teach no other doctrine,
now shews that the manner in which this may be effected is
by charity. As therefore when he says, Christ is the end of Rom.
the Law, that is, its fulfilment, and this is connected with 10> 4-

' ftXMir. He uses a term common to the Heathen in speaking of all mankind.

Digitized by

14 Judaizing Teachers. Faith and Love connected.

l Tim. the former, so this* commandment is implied in love. The
1'6-7- end of medicine is health, but where there is health, there is
no need to make much ado; so1 where there is love, there is
no need of much commanding. But what sort of love does
he speak of? That which is sincere, which is not merely iu
words, but which flows from the disposition, from sentiment,
and sympathy. From a pure heart, he says, either with
respect to a right conversation, or sincere affection. For an
John impure life too produces divisions. For every one that doeth
3,2°# evil, hateth the light. There is indeed a friendship even
among the wicked. Robbers and murderers may love one
another, but this is not from a good conscience, not from a
pure but from an impure heart, not from faith unfeigned,
but from that which is false and hypocritical. For faith
points out the truth, and a sincere faith produces love, which
he who truly believes in God cannot endure to lay aside.

Ver. 6. From which some having swerved have turned
aside to vain jangling.
1 'font He has well said, swerved, for it requires skill *, to shoot
straight and not beside the mark, to havec the direction
of the Spirit For there are many things to turn us aside
from the right course, and we should look but to one object.
Ver. 7. Desiring to be teachers of the law.
Here we see another cause of evil, the love of power.
* Matt Wherefore Christ said, Be not ye called Rabbi; and the
Gd86, Apostle again, For neither do they keep the law, but that
13# they may glory in your flesh. They desire preeminence, he
means, and on that account disregard truth.

Understanding neither what they say, nor whereof they
affirm.

Here he censures them, because they know not the end
and aim of the Law, nor the period for which it was to have
authority. But if it was from ignorance, why is it called a
sin ? Because it was incurred not only from their desiring to
be teachers of the lawd, but from their not retaining love.

b Bather perhaps ( the command- does away with aU difficulty,

ment itself/ reading mM for ««m. c Montf. would insert *i7, c so that

The sense is, * as the law conducts to we have need of the direction/ and so

love, and love supersedes the law, so old Lat.

&o.' we might al*o read **) wr« Ui#'»f d i. e. as being attached to it.
Irixtrw for ». r. Imuutp IxS***, which

Digitized by

Culpable ignorance. Lawful use of the Law.

15

Nay, and their very ignorance arose from these causes. For Hom.

when the soul abandons itself to carnal things, the clearness —

of its vision is dimmed, and falling from love, it drops into
contentiousness, and the eye of the mind is blinded. For he
that is possessed by any desire for these temporal things, in-
toxicated, as he is, with passion, cannot be an impartial judge
of truth*.

Not knowing whereof they affirm.

For it is probable that they spoke of the law, and enlarged
on its purifications and other bodily rites. The Apostle then
forbearing to censure these, as either nothing, or at best a
shadow and figure of spiritual things, proceeds in a more
engaging way to praise the law, calling the Decalogue here
the law, and by means of it discarding the rest For if even
these precepts punish transgressors, and become useless to
us, much more the others.

Ver. 8, 9. But we know that the law is good, if a man
x*e it lawfully. Knowing this, that the law is not made for
a righteous man.

The law, he seems to say, is good, and again, not good.
What then ? if one use it not lawfully, is it not good ?
Nay, even so it is good. Bnt what he means is this; if
any one fulfils it in his actions; for that is to use it
lawfully, as here intended. But when they expound it in
their words, and neglect it in their deeds, that is using it
unlawfully. For such an one uses it, but not to his own
profit. And another way may be named besides. What is
it? that the law, if thou use it aright, sends thee to Christ.
For since its aim is to justify man, and it fails to effect this,
it remits us to Him who can do so. Another way again of
using the law lawfully, is when we keep it, but as a thing
superfluous. And how as a thing superfluous? As the
bridle is properly used, not by the prancing horse that
champs it, but by that which wears it only for the sake of
appearance, so he uses the law lawfully, who governs himself,
though not as constrained by the letter of it. He uses the
law lawfully who is conscious that he does not need it, for
he who is already so virtuous that he fulfils it not from fear

' So Horace, 111 holds that j udge the balances of troth

— male verum examinat omnia. Who takes a bribe.
Corrnptus judex. 1 Ep. xvi. 52.

16 Tlie Law least needed by those who keep it best.

°^ **om a P™c*P^e °f v*rtue, uses it lawfully and

— '—— safely : that is, if one so use it, not as being in fear of it, but
having before his eyes rather the condemnation of conscience
than the punishment hereafter. Moreover he calls him a righte-
ous man, who has attained unto virtue. He therefore uses the
law lawfully, who does not require to be instructed by it.
(2) For as points in reading are set before children ; but he who
does what they direct, without their aid, from other knowledge,
shews more skill, and is a better reader ; so he who is above
the law, is not under the schooling of the law. For he keeps
it in a much higher degree, who fulfils it not from fear, but
from a virtuous inclination ; since he that fears punishment
does not fulfil it in the same manner as he that aims at re-
ward. He that is under the law doth it not as he that is
above the law. For to live above the law is to use it law-
fully. He uses it lawfully, and keeps it, who achieves things
beyond the law, and who does not need its instructions. For
the law, for the most part, is prohibition of evil ; now this
alone does not make a man righteous, but the performance
of good actions besides. Hence those, who abstain from evil
like slaves, do not come up to the mark of the law. For it
was appointed for the punishment of transgression. Such
men indeed use it, but it is to dread its punishment. It is
Rom. said, Wilt thou not be afraid of the power ? do that which is
18> 8# good : which implies, that the law threatens punishment only to
the wicked. But of what use is the law to him whose actions
deserve a crown? as the surgeon is of use only to him who
hath some hurt, and not to the sound and healthy man.
But for the lawless and disobedient, for the ungodly and for
sinners. He calls the Jews lawless and disobedient too. The
law (he says) worketh wrath, that is, to the evil doers. But
Bom. what to him who is deserving of reward ? By the law is the
3' 20* knowledge of sin. What then with respect to the righteous ?
the law is not made, he says,/or a righteous man Where-
fore? Because he is exempted from its punishment, and he
waits not to learn from it what is his duty, since he has the
grace of the Spirit within to direct him. For the law was
given, that men might be chastened by fear of its threatenings.

' Odenrat peccare boni virtutis Tis love of virtue makes good men

amore.

bate vice.

. Hor.

Crimes of the Jews. The Gospel why called glorious. 17

But the tractable horse needs not the curb, nor the man that Hon.
can dispense with instruction the schoolmaster. IL ■

But for the lawless and disobedient, for the ungodly and
for sinners, for the unholy and profane, for murderers of
fathers and murderers of mothers. Thus he does not stop
at the mention of sins in general, nor of these only, but goes
over the several kinds of sin, to shame men, as it were, of being
under the direction of the law ; and having thus particularized
some, he adds a reference to those omitted, though what he
had enumerated were sufficient to withdraw men. Of whom
then does he say these things ? Of the Jews, for they were
murderersof fathers andmurderers of mothers; they were pro-
fane and un/ioly, for these too he means when he says, ungodly
and sinners, and being such, the law was necessarily given to
them. For did they not repeatedly worship idols ? did they not
stone Moses? were not their hands imbrued in the blood of their
kindred ? Do not the prophets constantly accuse them of these
things? But to those who are instructed by a heavenly philo-
sophy, these commandments are superfluous. For murderers
of fathers and murderers of mothers, for manslayers, for
whoremongers, for them that defile themselves with mankind,
for men stealers y for liars, for perjured persons, and if there
be any other thing that is contrary to sound doctrine ; for all
the things which he had mentioned were the passions of a
corrupted soul, and contrary, therefore, to sound doctrine.

Ver. 11. According to the glorious Gospel of the blessed
God, which was committed to my trust.

Thus the Law is still necessary for the confirmation of the
Gospel, yet to those who obey it is unnecessary. And he calls
the Gospel glorious. There were some who were ashamed of its
persecutions, and of the sufferings of Christ, and so for the sake
of these, as well as for others, he has called it the glorious Gos-
pel, thus shewing that the sufferings of Christ are our glory.
And perhaps he glances too at the future. For if our present
state is exposed to shame and reproach, it will not be so here-
after ; and it is to things future, and not to things present, that the
Gospel belongs. Why then did the Angel say, Behold, I bring Luke
you good tidings of great joy ^for unto you is born a Saviour? 2y l0'
Because He was born to be their Saviour, though His mira-
cles did not commence from His birth. According to the Qos-

c

18

Tfie glory of the Saints is within them.

1 Tim. pel, he saitb, of the blessed God. The glory* he means is
ii-LL either that of the service of God, or, in that if present things
are filled with its glory, yet much more will things future be
1 Cor. go ; when His enemies shall be put under His feet, when there
16, 25m shall be nothing opposed, when the just shall behold all
l Cor. those blessed things, which eye hath not seen, nor ear heardy
2' 9' and which have not entered into the heart of man. For I
John will, says our Saviour, that they also may be with Me, where
17, 24' lam, that they may behold My glory, which Thou hast given Me.
Moral Let us then learn who these are, and let us esteem them
blessed, considering what felicities they will then enjoy, of
what light and glory they will then participate. The glory
of this world is worthless and not enduring, or if it abides, it
abides but till death, and after that is wholly extinguished.
p*alm For his glory, it says, shall not descend after him. And with
49» l7m many it lasts not even to the end of life. But no such thing
is to be thought of in that glory; it abides, and will have no
end. For such are the things of God, enduring, and above
all change or end. For the glory of that state is not from
without, but from within. I mean, it consists not in a multi-
tude of servants, or of chariots, nor in costly garments. In-
dependently of these things, the man himself is clothed with
glory. Here, without these things, the man appears naked.
In the baths, we see the illustrious, the undistinguished,
and the base, alike bare. Often have the great been exposed
to danger in public, being left on some occasion by their ser-
vants. But in that world men carry their glory about with
them, and the Saints, like the Angels, wherever they appear,
have their glory in themselves. Yea rather as the sun needs
no vestures, and requires no foreign aid, but wherever he
appears, his glory at once shines forth ; so shall it then be.
(3) Let us then pursue that glory, than which nothing is more
venerable; and leave the glory of the world, as beyond any
Ecdus. thing worthless. Boast not qf thy clothing and raiment.
u, 4. rjt^fa wag foe advice given of old to the simple. Indeed the
dancer, the harlot, the player, are arrayed in a gayer and
more costly robe than thou. And besides, this boasting
were of that, which if but moths attack, they can rob thee

■ It is literally, « The Gospel of the ix. 4. and viii. 30. 2 Cor. iii, 7, «eqct.
gtory of the Blessed God.1 Comp. Kom. Heb. ix. 1, 14.

Digitized by

Vanity of Gold and Silks. Spiritual Perfume. 19

of its enjoyment Dost thou see what an unstable thing it Hon.
is, this glory of the present life ? Thou pridest thyself upon **'
that which insects make and destroy. For Indian insects,
it is said, spin those fine threads of which your robes are
made. But rather seek a clothing woven from things above,
an admirable and radiant vesture, raiment of real gold ; of
gold not dug by malefactors' hands out of the mine, but the
produce of virtue. Let us clothe ourselves with a robe not
the manufacture of poor men or slaves, but wrought by our
Lord Himself. But your garments, you say, are in-wrought
with gold ! And what is that to thee ? He that wrought it,
not he that wears it, is the object of admiration, for there it
is really due. It is not the frame on which the garment is
stretched at the fuller's, but the maker of it, that' is admired.
Yet the block wears it, and has it bound on itself. And as
that wears it, but not for use, even so do some of these women,
for the benefit of the garment, to air it, they say, that it may
not be moth-eaten ! Is it not then the extreme of folly to be
solicitous about a thing so worthless, to do any thing what-
ever, to risk your salvation for it, to make a mock at Hell, to
set God at defiance, to overlook Christ hungering? Talk not
of the precious spices of India, Arabia, and Persia, the moist
and the dry, the perfumes and unguents, so costly, and
so useless. Why, O woman, dost thou lavish perfumes upon
a body full of impurity within? why spend on what is offen-
sive, as if one should waste perfumes upon dirt, or distil balms
npon a brick. There is, if you desire it, a precious ointment
and a fragrance, with which you might anoint your soul; not
brought from Arabia, or Ethiopia, nor from Persia, but from
heaven itself ; purchased not by gold, but by a virtuous will,
and by faith unfeigned. Buy this perfume, the odour of
which is able to fill the world. It was of this the Apostles
savoured. For we are (he says) a sweet savour y to some qf% cor.
death, to others qf life. And what means this ? That it is as 2> 1616
they say, that the swine is suffocated by perfumes ! But this
spiritual fragrance scented not only the bodies but the gar*
meats of the Apostles; and Paul's garments were so impreg-
nated with it, that they cast out devils. What balmy leaf,
what cassia, what myrrh so sweet or so efficacious as this
perfume ? For if it put devils to flight, what could it not

c2

Digitized by

20

Baptismal purity. Foulness of sin.

l Tim. effect? With this ointment let us furnish ourselves. And the
U* grace of the Spirit will provide it through almsgiving. Of
these we shall savour, when we go into the other world. And

ui.iihe as here, he1 that is perfumed with sweet odours draws upon

&c* himself the notice of all, and whether at the bath, or the
assembly, or any other concourse of men, all follow him, and
observe him ; so, in that world, when souls come in that
are fragrant with this spiritual savour, all arise and make
room. And even here devils and all vices are afraid to ap-
proach it, and cannot endure it, for it chokes them. Let us
then not bear about us that perfume which is a mark of effemi-
nacy, but this, which is a mark of manhood, which is truly ad-
mirable, which fills us with a holy confidence. This is a
spice which- is not the produce of the earth, but springs from
virtue, which withers not, but blooms for ever. This is it
that renders those who possess it honourable. With this we
are anointed at our Baptism, then we savour sweetly of it ;
but it must be by our care afterwards that we retain the
savour. Of old the Priests were anointed with ointment, as
an emblem of the virtue, the fragrance of which a Priest should
diffuse around him.

But nothing is more offensive than the savour of sin,

Psalm which made the Psalmist say, My wounds slink and are cor-

38, 5. Yot sin is more foul than putrefaction itself. What,

for instance, is more offensive than fornication ? And if this is
not perceived at the time of its commission, yet, after it is
committed, its offensive nature, the impurity contracted in it,

« Sa v. and the curse2 , and the abomination of it is perceived. So it is
with all sin. Before it is committed it has something of plea-

toy* sure, but after its commission, the pleasure ceases and fades
away, and pain and shame succeed. But with righteousness it is
the reverse. At the beginning it is attended with toil, but in the
end with pleasure and repose. But even here, as in the one
case the pleasure of sin is no pleasure, because of the expect-
ation of disgrace and punishment, so in the other the toil is
not felt as toil, by reason of the hope of reward. And what is
the pleasure of drunkenness? The poor gratification of
drinking, and hardly that. For when insensibility follows,
and the man sees nothing that is before him, and is in a
worse state than a madman, what enjoyment remains? Nay,

Pleasures of sin unsatisfying.

21

one might well say there is no pleasure in fornication itself. Hon.
For when passion has deprived the soul of its judgment, can 1I*
there be any real delights ? As well might we say that the
itch is a pleasure ! I should call that true pleasure, when the
soul is not affected by passion, not agitated nor overpowered
by the body. For what pleasure can it be to grind the
teeth, to distort the eyes, to be irritated and inflamed beyond
decency? But so far is it from being pleasant, that men
hasten to escape from it, and when it is over are in pain.
But if it were pleasure, they would wish not to escape from it,
but to continue it. It has therefore only the name of plea-
sure.

But not such are the pleasures enjoyed by us; they are
truly delightful, they do not agitate nor inflame. They leave
the soul free, and cheer, and expand it. Such was the plea-
sure of Paul when he said, In this I rejoice, yea, and J will Phil.
rejoice; and again, Rejoice in the Lord always. For sinful^}8,
pleasure is attended with shame and condemnation ; it is in- *> *•
dulged in secret, and is attended with infinite uneasiness.
But from all these the true pleasure is exempt. This then
let us pursue, that we may attain those good things to come,
through the grace and mercy of our Lord Jesus Christ, to
Whom &c.

Digitized by

HOMILY III.

1 Tim. i. 12, 13, 14.

And I thank Christ Jesus our Lord, who hath enabled me,
for that he counted me faithful, putting me into the
ministry; who was before a blasphemer, and a persecutory
and injurious: but I obtained mercy, because I did it
ignorantly in unbelief And the grace of our Lord was
exceeding abundant, with faith and love which is in Christ
Jesus.

The advantages arising from humility are generally acknow-
ledged, and yet it is a thing not easily to be met with. There
is affectation of humble talking enough and to spare, but
humbleness of mind is no where to be found. This quality
was so cultivated by the blessed Paul, that he is ever looking
out for inducements to be humble. They who are conscious
to themselves of great merits, must struggle much with them-
selves if they would be humble. And he too was one likely
to be under violent temptations, his own good conscience
swelling him up like a gathering humour. Observe therefore
his method in this place. ' I was intrusted,' he had said,
' with the glorious Gospel of God, of which they who still
adhere to the law have no right to partake ; for it is now
opposed to the Gospel, and their difference is such, that
those who are actuated by the one, are as yet unworthy to
partake of the other ; as we should say, that those who
require punishments, and chains, have no right to be
admitted into the train of philosophers.' Being filled there-

St. Paul magnifies Grace, but asserts Free Will. 23

fore with high thoughts, and having used magnificent ex- Hom.
pressions, he at once depresses himself, and engages others
also to do the like. Having said therefore that " the Gospel
was committed to his trust lest this should seem to be
said from pride, he checks himself at once, adding by way of
correction, / thank Christ Jesus our Lord, Wlio hath enabled
me, for that He counted me faithful, putting me into the
ministry. Thus every where, we see, he conceals his own
merit, and ascribes every thing to God, yet so far only, as
not to take away free will. For the unbeliever might perhaps
say, If every thing is of God, and we contribute nothing of
ourselves, while He turns us, as if we were mere wood and
stone, from wickedness to the love of wisdom, why then
did He make Paul such as he was, and not Judas? To
remove this objection, mark the prudence of his expression,
WJtich was committed, he says, to my trust. This was his
own excellence and merit, but not wholly his own ; for he
says, / thank Christ Jesus, Who enabled me. This is God's
part: then his own again, Because He counted me faithful.
Surely because he would be serviceable of his own part.

Ver. 13. Putting me into the ministry, who was before a
blasphemer, and a persecutor, and injurious; but I obtained
mercy, became I did it ignorantly in unbelief.

Thus we see him acknowledge both his own part and that
of God, and whilst he ascribes the greater part to the
providence of God, he extenuates his own, yet so far only, as
we said before, as was consistent with free will. And what
is this, Who enabled me ? I will tell you. He had so heavy
a burden to sustain, that he needed much aid from above.
For think what it was to be exposed to daily insults, and
mockeries, and snares, and dangers, scoffs, and reproaches,
and deaths ; and not to faint, or slip, or turn backward, but
though assaulted every day with darts innumerable, to bear
up manfully, and remain firm and imperturbable. This was
the effect of no human power, and yet not of Divine influence
alone, but of his own resolution also. For that Christ chose
him with a foreknowledge of what he would be, is plain from
the testimony He bore to him before the commencement of
his preaching. He is a chosen vessel unto me, to bear my Acts 9,
name before the Gentiles and kings. For as those who bear 16,

24 St. Paul trusted because faithful. His humility.

l Tim. the royal standard in war* require both strength and address,
*' 1S* that they may not let it fall into the hands of the enemy ; so
those who sustain the name of Christ, not only in war but in
peace, need a mighty strength, to preserve it uninjured from
the attacks of accusers. Great indeed is the strength required
to bear the name of Christ, and to sustain it well, and bear
the Cross. For he who in action, or word, or thought, does
any thing unworthy of Christ, does not sustain His name,
and has not Christ dwelling in him. For he that sustains
that name bears it in triumph, not in the concourse of men,
but through the very heavens, while all angels stand in awe,
and attend upon him, and admire him.

/ thank the Lord, who hath enabled me. Observe how
he thanks God even for that which was his own part. For
he acknowledges it as a favour from Him that he was a chosen
vessel. For this, O blessed Paul, was thy own part For
God is no respecter of persons \ But I thank Him that he
thought me worthy of this ministry. For this is a proof
that He esteemed me faithful. The steward in a house is
not only thankful to his master that he is trusted, but con-
siders it as a sign that he holds him more faithful than others :
so it is here. Then observe how he magnifies the mercy and
lovingkindness of God, in describing his former life, who
wets formerly, he says, a blasphemer, and a persecutor, and
injurious. And when he speaks of the still unbelieving
Jews, he rather extenuates their guilt. For I bear them
record that they have a zeal for God, but not according to
Rom* knowledge. But of himself he says, Who was a blasphemer
1 ' and a persecutor. Observe his lowering of himself ! So free
was he from self-love, so full of humility, that he is not
satisfied to call himself a persecutor and a blasphemer, but
he aggravates his guilt, shewing that it did not stop with
himself, that it was not enough that he was a blasphemer,
but in the madness of his blasphemy he persecuted those
who were willing to be godly e.

* One copy ha*, ' which is usually who, without regard to a man's quali-
called Laburum,' perhaps a mistake ties, should arbitrarily (or on external
for Labarura, but Socrates has Labo- grounds, such as birth, wealth, &c.)
rum. The first standard known to have prefer him to others ; God therefore
been so called was that of Constantine, does not do this. Rom. 2, 11. Col. 3,
which bore the Christian symbol. 25. Acts 10, 34.

* He would be a respecter of persons, r ifa/tor, 4 to worship aright.'

Digitized by

Jewish Rulers sinned not in ignorance like St. Paul. 25

But I obtained mercy because I did it ignorantly in un- Hom.

Why then did other Jews not obtain mercy? Because
what they did, they did not ignorantly, but wilfully, well
knowing what they did. For this we have the testimony of
the Evangelist. Many of the Jews believed on Him, but Johnis,
because of the Pharisees they did not confess Him. For they42' 481
heed the praise of men more than the praise of God. And
Christ again said to them, How can ye believe, who receive j0hn 5}
honour one of another? and the parents of the blind man44*
said these things for fear of the Jews, lest they should be put j0hn 9,
out of tlie synagogue. Nay the Jews themselves said,22.
Perceive ye how we avail nothing? behold, the world is gone John 12,
after Him. Thus their love of power was every where in 19-
their way. When they admitted that no one can forgive
sins but God only, and Christ immediately did that very
thingd, which they had confessed to be a sign of divinity,
this could not be a case of ignorance. But where was Paul
then ? Perhaps one should say he was sitting at the feet of
Gamaliel, and took no part with the multitude who conspired
against Jesus: for Gamaliel does not appear to have been
an ambitious man. Then how is it that afterwards Paul was
found joining with the multitude? He saw the doctrine
growing, and on the point of prevailing, and being generally
embraced. For in the lifetime of Christ, the disciples con-
sorted with Him, and afterwards with their teachers1, but 'i.e.
when they were completely separated, Paul did not act as the J^cJ?
other Jews did, from the love of power, but from zeal. For ««•
what was the motive of his journey to Damascus ? He thought
the doctrine pernicious, and was afraid that the preaching of
it would spread every where. But with the Jews it was no
concern for the multitude, but the love of power, that influenced
their actions. Hence they say, The Romans will come and JohnM,
take away both our place and nation. What fear was this that 48>
agitated them, but that of man ? But it is worthy of inquiry,
how one so skilful in the law as Paul could be ignorant?
For it is he who says, which He had promised before Rom. 4,
by His holy prophets. How is it then that thou knowest not, 3'
thou who art zealous of the law of their fathers, who wert

d i. e. prored that He had done it, by a direct appeal to God.

belief.

ill.

26 Mercy implies ill desert ; Grace is more than Mercy.

l Tim. brought up at the feet of Gamaliel? Yet they who spent
13* their days on lakes and rivers, and the very publicans, have
embraced the Gospel, whilst thou that studiest the law ait
persecuting it ! It is for this he condemns himself, saying,

* C<w. / am not meet to be called an Apostle. It is for this he
' * confesses his ignorance, which was .produced by unbelief.
For this cause, he says, that he obtained mercy. What then
does he mean when he says, He counted me faithful ? He
would give up no right of his Master's: even his own part he
ascribed to Him, and assumed nothing to himself, nor claimed
for his own the glory which was due to God. Hence in

Acta 14, another place we find him exclaiming, Sirs, why do ye these
tMngs to us? we also are men of like passions with you. So

l Cor. again, He counted me faithful. And again, / laboured more
9 ' abundantly than they ally yet not J, but the grace of God

Philip, which was with me. And again, It is He that workelh in
9 ' us both to will and to do. Thus in acknowledging that he
obtained mercy, he owns that he deserved punishment,
since mercy is for such. And again in another place he

Bom. says of the Jews, Blindness in part is happened to Israel.

n, 26. yer |^ ^n(£ fa grace qf our £ord was exceeding

abundant with faith and lone which is in Christ Jesus.

This is added, lest hearing that he obtained mercy, we
should understand by it only, that being deserving of punish-
ment, as a persecutor and blasphemer, nevertheless he was
not punished. But mercy was not confined to this, that
punishment was not inflicted; many other great favours
are implied by it For not only has God released us from
the impending punishment, but He has made us righteous too,
and sons, and brethren, and heirs, and joint-heirs. Therefore
it is he says, that grace was exceeding abundant. For the
gifts bestowed were beyond mercy, since they are not such
as would come of mercy only, but of affection and excessive
love. Having thus enlarged upon the love of God which,
not content with shewing mercy to a blasphemer and perse-
cutor, conferred upon him other blessings in abundance, he
has guarded against that error of the unbelievers which takes
away free will, by adding, with faith and love which is in
Christ Jesus. Thus much only, he says, did we contribute.
We have believed that He is able to save us.

Love to God through Christ. Apathy of Men. 27

Let us then love God through Christ lyhat means Hon.
'through Christ'? That it is He, and not the Law, who-i^l-
has enabled us to do this. Observe what blessings weM^L
owe to Christ, and what to the Law. ' And he says not
merely that grace has abounded, but abounded exceedingly,
in bringing at once to the adoption those who deserved
infinite punishment

And observe again that in* is used for through9. For not
only faith is necessary, but love. Since there are many still
who believe that Christ is God, who yet love Him not, nor
act like those who love Him. For bow is it when they
prefer every thing to Him, money, nativity, fate, augury,
divinations, omens? When we live in defiance of Him,
pray, where is our love ? Has any one a warm and affection-
ate friend ? Let him love Christ but equally. So, if no more,
let him love Him who gave His Son for us His enemies, who
had no merits of our own. Merits did I say ? who had com*
mitted numberless sins, who had dared Him beyond all
daring, and without cause ! yet He, after numberless instances
of goodness and care, did not even then cast us off. At the
very time when we did Him the greatest wrong, then did
He give His Son for us. And still we, after so great benefits,
after being made His friends, and counted worthy through
Him of all blessings, have not loved Him as our friend r!
What hope then can be ours ? You shudder perhaps at the
word, but I would that you shuddered at the fact! What?
How shall it appear that we do not love God even as our
friends, you say ? I will endeavour to shew you — and would
that my words were groundless, and to no purpose ! but I am
afraid they are borne out by &cts. For consider: friends,
thai are truly friends, will often suffer loss for those they .
love- But for Christ, no one will suflfer loss, or even be
content with his present state. For a friend we can readily
submit to insults, and undertake quarrels ; but for Christ, no
one can endure enmity : and the saying is, " Be loved for
nothing — but be not hated for nothing."

• U— It*— tee Horn. i. p. 6. Stat. XX. Tr. p. 32G, and Herbert s

' See next paragraph, and Horn, on Poems, No. LXvIII.

28 We treat not Christ even as our Friend.

l Tim. None of us would fail to relieve a friend who was hunger-
*' M* ing, but when Christ comes to us from day to day, and asks
no great matter, but only bread, we do not even regard him,
yea though we are nauseously over full, and swollen with
gluttony; though our breath betrays the wine of yesterday,
and we live in luxury, and waste our substance on harlots and
parasites and flatterers, and even on monsters, ideots, and
dwarfs ; for men convert the natural defects of such into matter
for amusement. Again, friends, that are truly such, we do
not envy, nor are mortified at their success, yet we feel this
See on toward (the minister of) Christ, and our friendship for men
5°™* is seen to be more powerful than the fear of God, for the
Oxf.Tr. envious and the insincere plainly respect men more than God.
p* 101' And how is this? God sees the heart, yet man does not for-
bear to practise deceit in His sight; yet if the same man were
detected in deceit by men, he thinks himself undone, and
blushes for shame. And why speak of this ? If a friend be
in distress, we visit him, and should fear to be condemned, if
we deferred it for a little time. But we do not visit Christ,
though He die again and again in prison; nay, if we have
friends among the faithful, we visit them, not because they
(4) are Christians, but because they are our friends. Thus we
do nothing from the fear or the love of God, but some things
from friendship, some from custom. When we see a friend
depart on travel, we weep and are troubled, and if we see his
death, we bewail him, though we know that we shall not be
long separated, 'that he will be restored to us at the Resur-
rection. But though Christ departs from us, or rather we
reject Him daily, we do not grieve, nor think it strange, to
injure, to offend, to provoke Him by doing what is displeasing
to Him; and the fearful thing is not that we do not treat Him
as a friend ; for I will shew that we even treat Him as an
Bom. 8, enemy. How, do you ask ? because the carnal mind is
7t enmity against God, as Paul has said, and this we always
carry about us. And we persecute Christ, when He advances
towards us, and comes to our very doors'. For wicked
actions in effect do this, and every day we subject Him to

t This idea is beautifully illustrated by the Christusklopf of Overbed.

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Envying of Christ. Love to enemies possible. 29

insults by our covetousness and our rapacity. And does any Ho*,
one by preaching His word, and benefiting His Church, -ilL.
obtain a good reputation ? Then he is the object of envy,
because he does the work of God. And we think that we
envy him, but our envy passes on to Christ. We affect to
wish the benefit to come not from others, but from ourselves.
But this cannot be for Christ's sake, but for our own: other-
wise, it would be a matter of indifference, whether the good
were done by others or ourselves. If a physician found him-
self unable to cure his son, who was threatened with blind-
ness, would he reject the aid of another, who was able to
effect the cure? Far from it! * Let my son be restored,' he
would almost say to him, * whether it is to be by you or by me.'
And why? Because he would not consider himself, but what
was beneficial to his son. So, were our regard to Christ, it
would lead us to say, " Let good be done, whether by our-
selves or by any other." As Paul said, Wfiether in pretence phiiip.
or in truth, Christ is preached. In the same spirit Moses1* IS-
answered, when some would have excited his displeasure
against Eldad and Modad, because they prophesied, Enviest Numb.
thou for my sake? Would God that all the Lord's people11'39'
were prophets! These jealous feelings proceed from vain-
glory; and are they not those of opponents and enemies? Doth
any one speak ill of you ? Love him ! It is impossible, you
say. Nay, if you will, it is quite possible. For if you love
him only who speaks well of you, what thanks have you ?
It is not for the Lord's sake, but for the sake of the man's
kind speech that you do it. Has any one injured you ? Do
him good! for in benefiting him who has benefited you,
there is little merit. Have you been deeply wronged and
suffered loss? Make a point of requiting it with the contrary.
Yes, I entreat you. Let this be the way we do our own part.
Let us cease from hating and injuring our enemies. He com-
mands us to love our enemies : but we persecute Him while Matt.
He loves us. God forbid! we all say in words, but notso6*44-
in deeds. So darkened are our minds by sin, that we tolerate
in our actions what in words we think intolerable. Let us
desist then from things that are injurious and ruinous to our
salvation, that we may obtain those blessings which as His

80 Christ brings His friends to Glory.

i Tim. friends we may obtain. For Christ says, / will thai where I
iiili am, there My disciples may be also, that they may behold
1;) 24. My glory , which may we all attain, through the grace and
lore of Jesus Christ

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HOMILY IV.

1 Tim. i. 15, 16.

This is a faithful saying, and worthy of all acceptation,
thai Christ Jesus came into the world to save sinners;
of whom I am chief Howbeit for this cause I obtained
mercy, that in me first Jesus Christ might shew forth all
longsuffering,for a pattern to them which should hereafter
believe on Him to life everlasting.

The favours of God so far exceed human hope and
expectation, that often they are not believed. For God has
bestowed upon us such things as the mind of man never looked
for, never thought of. It is for this reason that the Apostles
spend much discourse in securing a belief of the gifts that
are granted us of God. For as men, upon receiving some
great good, ask themselves if it is not a dream, as not be-
lieving it ; so it is with respect to the gifts of God. What
then was it that was thought incredible ? That those who
were enemies, and sinners, neither justified by the law, nor
by works, should immediately through faith alone be ad-
vanced to the highest favour. Upon this head accordingly
Paul has discoursed at length in his Epistle to the Romans,
and here again at length. This is a faithful saying, he says,
and worthy of all acceptation, that Christ Jesus came into
the world to save sinners.

As the Jews were chiefly attracted by this, he persuades
them not* to give heed to the law, since they could not attain

* Sav. omits ' not so the sense will would prove that men could not be
be, that a due consideration of the Law saved by it

32

Justice and Mercy meet only in the Gospel.

l Tim. salvation by it without faith. Against this he contends; for
*' l5, it seemed to them incredible, that a man who had mis-spent
all his former life in vain and wicked actions, should after-
wards be saved by his faith alone. On this account he says,
It is a saying to be believed. But some not only disbelieved,
but even objected, as the Greeks do now. Let us then do
evil, that good may come. This was the consequence they
Rom. s, drew in derision of our faith, from his words, Where sin
ly 20? abounded, grace did much more abound. So when we dis-
course to them of Hell, they say, How can this be worthy
of God ? When man has found his servant offending, he for-
gives it, and thinks him worthy of pardon; and does God
punish eternally ? And when we speak of the Laver, and of
the remission of sins through it, this too they say is unworthy
of God, that he who has committed offences without number
should have his sins remitted. What perverseness of mind is
this, what a spirit of contention does it manifest ! Surely if
forgiveness is an evil, punishment is a good ; but if punish-
ment is an evil, remission of it is a good. I speak according
to their notions, for according to ours, both are good. This
I shall shew at another time, for the present would not suffice
for a matter so deep, and which requires to be elaborately
argued. I must lay it before your Charity at a fitting season.
At present let us proceed with our proposed subject. This
is afaitftful saying, he says. But why is it to be believed ?

This appears both from what precedes and from what
follows. Observe how he prepares usb for this assertion,
and how he then dwells upon it. For he hath previously
declared that He shewed mercy to me a blasphemer and a
persecutor; this was in the way of preparation. And not only
did He shew mercy, but He accounted me faithful. So far
should we be, he means, from disbelieving that He shewed
mercy. For no one, who should see a prisoner admitted into
a palace, could doubt whether he obtained mercy. And this
was visibly the situation of Paul, for he makes himself the
example. Nor is he ashamed to call himself a sinner, but
rather delights in it, as he thus can best demonstrate the
miracle of God's regard for him, and that He had thought
him worthy of such extraordinary kindness.

b Or, 1 gives proof beforehand.'

St. Paul a sinner, I hough righteous in the Law. 88

But how is it, that he here calls himself a sinner, nay, the Hom.
chief of sinners, whereas he elsewhere asserts that he was IV'
touching the righteousness which is in the law blameless ? Phil. 3,
Because with respect to the righteousness which God has
wrought, the justification which is really sought, even those
who are righteous6 in the law are sinners, for all have Rom. 3,
sinned, and come short of the glory of God. Therefore he 23'
does not say righteousness simply, but the righteousness
which is in the law. As a man that has acquired wealth,
with respect to himself appears rich, but upon a comparison
with the treasures of kings is very poor and the chief of the
poor ; so it is in this case. Compared with Angels, even
righteous men are sinners; and if Paul, who wrought the
righteousness that is in the law, was the chief of sinners,
what other man can be called righteous? For he says not
this to condemn his own life as impure, let not this be imagined;
but comparing his own legal righteousness with the righte-
ousness of God, he shews it to be nothing worth, and not
only so, but he proves those who possess it to be sinners.

Ver. 16. Howbeitfor this cause I obtained mercy, that in
me first Jesus Christ might shew forth all long suffering, for
a pattern to them which should hereafter believe on Him
to life everlasting.

See how he further humbles and depreciates himself, by (2)
naming a fresh and less creditable reason. For that he ob-
tained mercy on account of his ignorance, does not so much
imply that he who obtained mercy was a sinner, or under
deep condemnation; but to say that he obtained mercy in
order that no sinner hereafter might despair of finding mercy,
but that each might feel sure of obtaining the like favour,
this is an excess of humiliation such that even in calling
himself the chief of sinners, a blasphemer and a persecutor,
and one not meet to be called an Apostle, he had said
nothing like it This will appear by an example. Suppose
a populous city, all whose inhabitants were wicked, some
more so, and some less, but all deserving of condemnation;
and let one among that multitude be more deserving of punish-
ment than all the rest, and guilty of every kind of wickedness.
If it were declared that the king was willing to pardon all, it

« The word ' righteous' seem* to be understood in ' righteousness,' just before.

D

34 St. PauFs humility in representing his own case.

l Tin. would not be so readily believed, as if they were to see this
*' 16' most wicked wretch actually pardoned. There could then
be no longer any doubt. This is what Paul says, that God,
willing to give men full assurance that He pardons all their
transgressions, chose, as the object of His mercy, him who was
more a sinner than any; for when I obtained mercy, he
argues, there could be no doubt of others: as familiarly
speaking we might say, * If God pardons such an one, He
will never punish any body;' and thus he shews that he
himself, though unworthy of pardon, for the sake of others*
salvation first obtained that pardon. Therefore, he says,
since I am saved, let no one doubt of salvation. And observe
the humility of this blessed man ; he says not, that in me He
might shew forth His longsuffering, but all longsuffering ;
as if he had said, greater longsuffering He could not shew
in any case than in mine, nor find a sinner that so required
all His pardon, all His longsuffering ; not a part only, like
those who are only partially sinners, but all His longsuffer-
ing.

For a pattern to those who should hereafter believe. This
is said for comfort, for encouragement4. But because he had
spoken highly of the Son, and of the great love which He
hath manifested, lest he should be thought to exclude the
Father from this, he ascribes the glory to Him also.

Ver. 17. Now unto the King eternal, immortal, invisible,
the only wise God, be honour and glory for ever and ever.
Amen.

For these things, then, we glorify not the Son only, but
the Father. Here let us argue with the heretics. Speaking
of the Father, he says, To the only God. Is the Son then not

1 lit. m- God ? The only immortal1. Is the Son then not immortal ?

<M^pi' Or does He not possess that Himself, which hereafter He
will give to us ? Yes, they say, He is God and immortal, but
not such as the Father. What then ? is He of inferior essence,
and therefore of inferior immortality? What then is a greater
and a less immortality? For immortality is nothing else than
the not being subject to destruction. For there is a greater
and a less glory ; but immortality does not admit of being
greater or less : as neither is there a greater and a less health.

d «g*rfMrff»* al. Iwr^», ' bringing about conrersion.'

Heretical inference from Doxology disproved. 85

tor a thing must either be destructible, or altogether in- Hom.
destructible. Are we men then immortal even as He ? IV'
God forbid ! Surely not ! Why? because He has it by nature,
but we adventitiously. Why then do you make the differ-
ence ? Because the Father, he says, is made such as He is
by no other : but the Son is what He is, from the Father.
This we also confess, not denying that the Son is generated
from the Father incorruptiblyc. And we glorify the Father,
be means, for having generated the Son, such as He is. Thus
you see the Father is most glorified, when the Son hath done
great things. For the glory of the Son is referred again to
Him. And since He generated Him omnipotent and such
as He is in Himself, it is not f more the glory of the Son
than of the Father, that He is self-sufficient, and self-main-
tained, and free from infirmity. It has been said of the Son,
By whom He made the worlds. Now there is a distinction Heb. l,
observed among us between creation and workmanship f. 2'
For one works and toils and executes, another rules; and
why ? because he that executes is the inferior. But it is not
so there; nor is the sovereignty with One, the workman-
ship with the Other. For when we hear, By whom He
made the worlds h, we do not exclude the Father from creation.
Nor when we say, To the King immortal do we deny domi-
nion to the Son. For these are common to the One and the
Other, and each belongs to Both. The Father created, in
that He begat the creating Son; the Son rules, as being Lord
of all things created. For He does not work for hire, nor in
obedience to others, as workmen do among us, but from His own
goodness and love for mankind. But has the Son k ever been
seen ? No one can affirm this. What means then, To the King
immortal, invisible, the only wise1 God? Or when it is said,
There is no other name whereby we must be saved: and Acts 4,
again, There is salvation in no other?

• al. ' out of time.' which we have no word hut ' worlds'

1 1t is necessary here to insert a nega- taken in an extended sense),

rive, or to read £um for •ijuth. k i. e. in His Divine Nature.

f xt'**h. Hales conjectures »rn*n, 1 B. omits wise throughout, and

possession. But this may he doubted, then only applies to the words before,

as wrfyn means * to found/ as a king and the argument here is complete ; viz.

founds a city. The workmen build, that there is One God, of whom all this

hut do not found. is said, that is, the Ever Blessed

fc or ' the ages.' Heb. 1, 2. Trinity. Some good MSS. favour this

' or ' King of Ages.' («/*»»», for reading in the text.

D2

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36 How to glorify God in our body and our spirit.

1 Tim. To Him he honour and glory for ever. Amen.

l7' Now honour and glory are not mere words ; and since He
has honoured us not by words only, but by what He has done
for us, so let us honour Him by works and deeds. Yet this
honour touches us, while that reaches not Him, for He needs
not the honour that comes from us, we do need that which is
from Him.

(3) In honouring Him, therefore, we do honour to ourselves.
He who opens his eyes to gaze on the light of the sun, receives
delight himself, as he admires the beauty of the star, but does
no favour to that luminary, nor increases its splendour, for it con-
tinues what it was ; much more is this true with respect to God.
He who admires and honours God does so to his own salva-
tion, and highest benefit; and how ? Because he follows after
l Sam. virtue, and is honoured by Him. For them that honour Me,
4> 809 He says, J will honour. How then is He honoured, if He
enjoys no advantage from our honour? Just as He is said to
hunger and thirst For He assumes every thing that is
ours, that He may in any wise attract us to Him. He is
said to receive honours, and even insults, that we may
be afraid. But with all this we are not attracted towards
Him!

Moral. Let us then glorify Qod> and bear Godm both in our body
6 20! and *n our *Pin*« And how is one to glorify Him in the
body ? saith one, and how in the spirit ? The soul is here called
the spirit to distinguish it from the body. But how may we
glorify Him in the body and in the spirit ? He glorifies Him
in the body, who does not commit adultery or fornication,
who avoids gluttony and drunkenness, who does not affect
a shewy exterior, who makes such provision for himself as
is sufficient for health only : and so the woman, who does not
perfume nor paint her person, but is satisfied to be such as
God made her, and adds no device of her own. For why
dost thou add thy own embellishments to the work which
God made? Is not His workmanship sufficient for thee? or
dost thou endeavour to add grace to it, as if forsooth thou wert

m iff**. St. Chrys. is almost the portate Deumin corpora vestro.' On the

only Greek authority for the reading of passage his reading so seems not quite

the Vulgate, well known as the Capi- decided. See Scholz, and Horn, xviii.

tulum of the 9th hour, ' glorificate et on 1 Cor. yi*. 20. Tr. p. 237.

Paint condemned. Danger and right use of Beauty. 87

the better artist0? It is not for thyself, but to attract crowds Hon.

of lovers, that thou thus adornest thy person, and insultest thy —

Creator. And do not say, i What can I do ? It is no wish of
my own, but I must do it for my husband. I cannot win
his love except I consent to this ?' God made thee beautiful,
that He might be admired even in thy beauty, and not that
He might be insulted. Do not therefore make Him so ill a
return, but requite Him with modesty and chastity. God
made thee beautiful, that He might increase the trials of thy
modesty. For it is much harder for one that is lovely to be
modest, than for one who has no such attractions, for which
to be courted. Why does the Scripture tell us, that Joseph Gen. 39,
was a goodly person, and well favoured, but that we might
the more admire his modesty coupled with beauty? Has
God made thee beautiful? Why dost thou make thyself
otherwise? For as though one should overlay a golden
statue with a daubing of mire, so is it with those women
that use paints. Thou besmearest thyself with red and
white earth! But the homely, you say, may fairly have
recourse to this. And why? To hide their ugliness?
It is a vain attempt. For when was the natural appear-
ance improved upon by that which is studied and artifi-
cial? And why shouldest thou be troubled at thy want
of beauty, since it is no reproach? For hear the saying of
the Wise Man, Commend not a man for his beauty, neither Ecclus.
abhor a man for his outward appearance. Let God be11'3,
rather admired, the best Artificer, and not man, who has no
merit in being made such as he is. What are the advantages,
tell me, of beauty ? None. It exposes its possessor to greater
trials, mishaps, perils, and suspicions. She that wants it
escapes suspicion ; she that possesses it, except she practise
a great and extraordinary reserve, incurs an evil report,
and what is worse than all, the suspicion of her husband,
who takes less pleasure in beholding her beauty, than he
suffers pain from jealousy. And her beauty fades in his
sight from familiarity, whilst she suffers in her character
from the imputation of weakness, dissipation, and wanton-
ness, and her very soul° becomes degraded and full of

n God never made his work for man • Stopping the passage thus, the

to mend.

38 Health and utility of members is above beauty.

l Tim. haughtiness. To these evils personal beauty is exposed.

Jiill But she who has not this attraction, escapes unmolested.
The dogs do not assail her ; she is like a lamb, reposing
in a secure pasture, where no wolf intrudes to harass her,
because the shepherd is at hand to protect her.

The real superiority p is, not that one is fair, and the other
homely, but it is a superiority that one, even if she is not
fair, is unchaste, and the other is not wicked. Tell me wherein
is the perfection of eyes ? Is it in their being soft, and
rolling, and round, and dark, or in their clearness and quick-
sightedness. Is it the perfection of a lamp to be elegantly
formed, and finely turned, or to shine brightly, and to
enlighten the whole house ? We cannot say it is not this,
for the other is indifferent, and this the real object. Ac-
cordingly we often say to the maid whose charge it is, * You
have made a bad lamp of it.' So entirely is it the use of a
lamp to give light. So it matters not what is the appearance
of the eye, whilst it performs its office with full efficiency.
We call the eye bad, which is dim or disordered, and which,
when open, does not see. For that is bad, which does not
perform its proper office — and this is the fault of eyes. And
for a nose, tell me, when is it a good one ? When it is straight,
and polished on either side, and finely proportioned ? or
when it is quick to receive odours, and transmit them to the-
brain? Any one can answer this!

Come now, let us illustrate this by an example — as of
gripers, I mean the instruments so called ; we say those are
well-made, which arc able to take up and hold things, not
those which are only handsomely and elegantly shaped. So
those are good teeth which are fit for the service of dividing
and chewing our food, not those which are beautifully set.
And applying the same reasoning to other parts of the body,
we shall call those members beautiful, which are sound, and
perform their proper functions aright. So we think any
instrument, or plant, or animal good, not because of its form
or colour, but because it answers its purpose. And he is

1 thought a good1 servant, who is useful and ready for our

P «-Ximg<« seems here to be used for best sense. Otherwise, it must stand
' superiority,' if the reading of B. (not for * excess.'
wicked; is correct; and this makes the

Digitized by

Modesty really most engaging. 39

service, not one who is comely but dissolute. I trust ye Hom.
now understand how it is in your power to be beautiful. IV'

And since the greatest and most important benefits are
equally enjoyed by all, we are under no disadvantage.
Whether we are beautiful or not, we alike behold this uni-
verse, the sun, the moon, and the stars ; we breathe the same
air, we partake alike of water, and the fruits of the earth.
And if we may say what will sound strange, the homely are
more healthy than the beautiful. For these, to preserve their
beauty, engage in no labour, but give themselves up to
indolence and delicate living, by which their bodily energies
are impaired ; whilst the others, having no such care, spend
all their attention simply and entirely on active pursuits.

Let us then glorify God, and take and bear Him in our l Cor.
body. Let us not affect a beautiful appearance; that care6'20'
is vain and unprofitable. Let us not teach our husbands to
admire the mere outward form ; for if such be thy adornment,
his very habit of viewing thy face will make him easy to be
captivated by a harlot But if thou teachest him to love
good manners, and modesty, he will not be ready to wander,
for he will see no attractions in a harlot, in whom those
qualities are not found, but the reverse. Neither teach him
to be captivated by laughter, nor by a loose dress, lest thou
prepare a poison against thyself. Accustom him to delight
in modesty, and this thou wilt do, if thy attire be modest.
But if thou hast a flaunting air, an unsteady manner, how
canst thou address1 him in a serious strain? and who will16*11'
not hold thee in contempt and derision ?

But how is it possible to glorify God in our spirit q ? By Sav*
practising virtue, by adorning the soul. For such embellish-
ment is not forbidden. Thus we glorify God, when we are
good in every respect, and we shall be glorified by Him in
a much higher degree in that great day. For / reckon that Rom. 8,
the sufferings of this present time are not worthy to be com- 18#
pared with the glory that shall be revealed in us. Of which
that we may all be partakers, God grant, by the grace and
lovingkindness of our Lord Jesus Christ.

* Ben. i to bear God in our body/ has been already discussed. See the
But this seems rather the subject that beginning of the Moral.

HOMILY V.

1 Tim. i. 18, 19.

This charge I commit unto thee, son Timothy, according to
the prophecies which went before on thee, that thou by them
mig litest war a good warfare; holding faith, and a good
conscience ; which some having put away concerning faith
have made shipwreck.

(1) The office of a Teacher and that of a Priest is of great
dignity, and to bring forward one that is worthy requires a
divine election. So it was of old, and so it is now, when
we make a choice without human passion, not looking to any-
temporal consideration, swayed neither by friendship, nor
enmity. For though we be not partakers of so great a mea-
sure of the Spirit as they, yet a good purpose is sufficient to
draw unto us the election of God. For the Apostles, when
they elected Matthias, had not yet received the Holy Ghost,
but having committed the matter to prayer, they chose him
into the number of the Apostles. For they looked not to
human friendships. And so now too it ought to be with us.
But we have advanced to the extreme of negligence ; and
even what is clearly evident, we let pass. Now when we
overlook what is manifest, how will God reveal to us what is
Lnke unseen? as it is said, If ye have not been faithful in that
l6f U' which is little, who will commit to you that which is great
and true? But then, when nothing human was done, the
appointment of Priests too was by prophecy. What is by
propltecy ? By the Holy Spirit. For prophecy is not only
the telling of things future, but also of the present. It was

Timothy how appointed. Good and bad Warfare. 41

by prophecy that Saul was discovered hidden among the Hom.
stuff. For God reveals things to the righteous. So it was 1 ^
said by prophecy, Separate me Barnabas and Saul. In 10, 22!
this way Timothy also was chosen, concerning whom he£ct8,3»
speaks of prophecies in the plural ; that, perhaps, upon which 1 1 t*f t$.
he took and circumcised him, and when he ordained him,
as he himself says in his Epistle to him, Neglect not the gift 1 Tim.
that is in thee. Therefore to elevate him, and prepare him '
to be sober and watchful, he reminds him by whom he was
chosen and ordained, as if he had said, * God hath chosen
thee. He gave thee thy commission, thou wast not made by
human vote. Do not therefore abuse or bring into disgrace
the appointment of God.' When again he speaks of a charge,
which implies something burdensome*, he adds, This charge
I commit to thee, son Timothy. He charges him as his son,
his own son, not so much with arbitrary or despotic authority
as like a father, he says, my son Timothy. The committing,
however, implies that it is to be diligently kept, and that it is
not our own. For we did not obtain it for ourselves, but God
conferred it upon us ; and not it only, but also faith and a
good conscience. What He hath given us then, let us keep.
For if He had not come, the faith had not been to be found,
nor that pure life which we learn by education. As if he
had said, ' It is not I that charge thee, but He who chose
thee,' and this is meant by the prophecies that went before
on thee. Listen to them, obey them.

And say, what chargest thou ? That by them thou should-
e*t war a good warfare. They chose thee, that then for
which they chose thee do thou, war a good warfare. He
named a good warfare, since there is a bad warfare, of which
he says, As ye have yielded your members instruments^ Rom. 6,
to uncleanness and to iniquity. Those men serve under a 19,
tyrant, but thou servest under a King. And why calls he it a
warfare ? To shew how mighty a contest is to be maintained
by all, but especially by a Teacher ; that we require strong
arms, and sobriety, and awakenedness, and continual vigilance :
that we must prepare ourselves for blood and conflicts, must
be in battle array, and Have nothing relaxed. That thou

* Or 4 galling the word charge ii in b The word used, Rom. 6. 13, which
*e tense of* injunction.' may mean arm*, (#«rX«.)

Digitized by

42

A bad Conscience leads to Unbelief.

l Tiu.shouldest war in them, he says. For as in an army all do
—2 — - not serve in the same capacity, but in their different stations ;
so also in the Church one has the office of a Teacher, another
that of a disciple, another that of a private man. But thou
art in this. And, because this is not sufficient, he adds,
Ver. 19. Holding faith, and a good conscience.
For he that would be a Teacher must first teach himself.
For as he who has not first been a good soldier, will never
be a general, so it is with the Teacher; wherefore he says
l Cor. 9, elsewhere, Lest when I have preached to others, I myself
should be a cast-away. Holding faith, he says, and a good
conscience, that so thou mayest preside over others. When
we hear this, let us not disdain the exhortations of our
superiors, though we be Teachers. For if Timothy, to whom
all of us together are not worthy to be compared, receives
commands and is instructed, and that being himself in the
Teacher's office, much more should we. Which some
having put away, concerning faith have made shipwreck.
And this follows naturally. For when the life is corrupt,
it engenders a doctrine congenial to it, and from this cir-
cumstance many are seen to fall into a gulph of evil,
and to turn aside into Heathenism. For that they may not
be tormented with the fear of futurity, they endeavour to
persuade their souls, that what we preach is false. And some
turn aside from the faith, who seek out every thing by rea-
soning; for reasoning produces shipwreck, while faith is as a
safe ship.

(2) They then who turn aside from the faith must suffer ship-
wreck ; and this he shews by an example.

Ver. 20. Qf whom is Hymenceus and Alexander.

And from them he would instruct us. You see how even
from those times there have been seducing Teachers, curious
inquirers, and men holding off from the faith, and searching
outc by their own reasonings. As the shipwrecked man is
naked and destitute of all things, so is he that falls away
from the faith without resource, he knows not where to staud
or where to stay himself, nor has he the advantage of a good
life so as to gain any thing from ftiat quarter. For when the
head is disordered, what avails the rest of the body ? and if

* al. * searching into divine Mysteries by.'

Offending Christians why delivered to Satan. 43

faith without a good life is unavailing, much more is the Hon.
conYerse true. If God despises His own for our sakes, much V*
more ought we to despise our own for His sake*. For so it
is, where any one falls away from the faith, he has no steadi-
ness, he swims this way and that, till at last he is lost in the
deep.

Whom I have delivered to Satan , that they may learn not
to blaspheme! Thus it is blasphemy to search into divine
things by our own reasonings. For what have human rea-
sonings in common with them ? But how does Satan instruct
them not to blaspheme? can he instruct others, who has not
yet taught himself, but is a blasphemer still ? It is not that
* he should instruct,' but that they should be instructed. It
is not he that does it, though such is the result. As elsewhere
he says in the case of the fornicator : To deliver such an one
to Satan for the destruction of the flesh. Not that he may ] Cor. 5,
save the body, but that the spirit may be saved. Therefore5,
it is spoken impersonally. How then is this effected? As
executioners, though themselves laden with numberless crimes,
are made the correctors of others; so it is here with the evil
spirit. But why didst thou not punish them thyself, as thou
didst that Bar-Jesus, and as Peter did Ananias, instead of
delivering them to Satan? It was not that they might be
punished, but that they might be instructed. For that he
had the power appears from other passages, What will ye ? 1 Cor.
Shall I come unto you with a rod ? And again, Lest I should ^'cm.
u*e sharpness, according to the power which the Lord hath 13, 10.
given me to edification, and not to destruction. Why did he
then call upon Satan to punish them ? That the disgrace
might be greater, as the severity and the punishment was
more striking. Or rather, they themselves chastised those who
did not yet believe, but those who turned aside, they delivered
to Satan. Why then did Peter punish Ananias ? Because whilst
he was tempting the Holy Ghost, he was still an unbeliever.
That the unbelieving therefore might learn that they could not
escape, they themselves inflicted punishment upon them;

4 i. e. if God regards not our faith, selves on any such duties, while we

which is most towards Him of all we neglect that duty to Him. See St.

do, unless we perform the duties of life, Chrys. on Rom. 4, 1. 2. Horn. viii. Tr.

nrach more ought we not to pride our- p. 1 12.

44 God judges unworthy Communicants, if man does not.

l Tim. but those who had learnt this, yet afterwards turned aside,
1,a0* they delivered to Satan; shewing that they were sustained
not by their own power, but by their care for them ; and as
many as were lifted up into arrogance were delivered to him.
For as kings with their own hands slay their enemies, but de-
liver their subjects to executioners for punishment, so it is in
this case. And these acts were done to shew the authority
committed to the Apostles. Nor was it a slight power, to be
able thus to subject the devil to their commands. For this
shews that he served and obeyed them even against his will,
and this was no little proof of the power of grace. And listen

1 Cor. 5, how he delivered them : When ye are gathered together, and
4' my spirit, with the power qf our Lord Jesus Christ, to de-
liver such an one unto Satan. He was then immediately ex-
pelled from the common assembly, he was separated from the
fold, he became deserted and destitute; he was delivered to
the wolf. For as the cloud designated the camp of the
Hebrews, so the Spirit distinguished the Church. If any
one therefore was without, he was consumed*, and it was by
the judgment of the Apostles that he was cast out of the pale.
So also the Lord delivered Judas to Satan. For immediately

Johni3, after the sop Satan entered into him. Or this may be said ; that

2 * those whom they wished to amend, they did not themselves

punish, but reserved their punishments for those who were
incorrigible. Or otherwise, that they were the more dreaded
for delivering them up to others. Job also was delivered to
Satan, but not for his sins, but for fuller proof of his
worth.

(3) Many such instances still occur. For since the Priests
cannot know who are sinners, and unworthy partakers of the
holy Mysteries, God often in this way delivers them to Satan.
For when diseases, and attacks', and sorrows, and calamities,
and the like occur, it is on this account that they are inflicted,
l Cor. This is shewn by Paul. For this cause many are weak and

9 ' sickly among you, and many sleep. But how? saith one,
when we approach but once a year! But this is indeed the
evil, that you determine the worthiness of your approach, not

« See Ex. 14, 20. The converse is those of Satan. Of affliction as a
not stated here, but is implied of the warning against sin. See on Stat.

Christian Church in Zech. 2, 6.
f iwip>0t/\*). He seems to mean

Horn. iii. p. 73. and Horn. iv. p. 82.

The Eucharist always a holy Passover.

45

by the purity of your minds, but by the interval of time. You Hom.
think it a proper caution not to communicate often ; not con- — —
sidering that you are seared by partaking unworthily, though
only once, but to receive worthily, though often, is salutary.
It is not presumptuous to receive often, but to receive unwor-
thily, though but once in a whole life. But we are so misera-
bly foolish, that, though we commit numberless offences in
the course of a year, we are not anxious to be absolved from
them, but are satisfied, that we do not often make bold im-
pudently to insult the Body of Christ, not remembering that
those who crucified Christ, crucified Him but once. Is the
offence then the less, because committed but once? Judas
betrayed his Master but once. What then, did that exempt
him from punishment? Why indeed is time to be considered
in this matter? let our time of coming be when our conscience
is pure. The Mystery at Easter is not of more efficacy than
that which is now celebrated. It is one and the same. There
is the same grace of the Spirit, it is always a Passover*. You
who are initiated know this. On the Preparation11, on the
Sabbath, on the Lord's day, and on the day of Martyrs,
it is the same Sacrifice that is performed. For as often, he i c0r.
saith, as ye eat this bread and drink this cup, ye do shew the11* 26«
Lord's death. No time is limited for the performance of
this Sacrifice, why then is it then called the Paschal feast* ?
Because Christ suffered for us then. Let not the time, there-
fore, make any difference in your approach. There is at all
limes the same power, the same dignity, tlje same grace, one
and the same body; nor is one celebration of it more or less
holy than another. And this you know, who see upon these
occasions nothing new, save these worldly veils, and a more
splendid attendance. The only thing that these days have
more is that from them commenced the day of our salvation
when Christ was sacrificed. But with respect to these
mysteries, those days have no further pre-eminence.

When you approach to take bodily food, you wash your hands
and your mouth, but when you draw nigh to this spiritual food,
you do not cleanse your soul, but approach full of uncleanness.

1 See Hom. iii. of St. Chrys. against 1 He seems to allude to the

the Jews. $. 4. Ben. t. i. p. 611. Greek word for suffering, though the

k *«c«r»i»jr, Friday. reason will bold otherwise.

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46

Fasting cleanses in vain if we return to sin.

l Tim. But you say, Are not the forty days' fastings sufficient to cleanse
*' 2' the huge heap of our sins? But of what use is it, tell me ? If
wishing to store up some precious unguent, you should make
clean a place to receive it, and a little after having laid it up,
should throw dung upon it, would not the fine odour vanish?
This takes place with us too. We make ourselves to the
best of our power worthy to approach ; then we defile ourselves
again! What then is the good of it? This we say even of
those who are able in those forty days to wash themselves
clean.

Let us then, I beseech you, not neglect our salvation, that
our labour may not be in vain. For he who turns from his
Pro?, sins, and goes and commits the same again, is like a dog thai
26> u- returneth to his vomit. But if we act as we ought, and take
heed to our ways, we shall be thought worthy of those high
rewards, which that we may all obtain, God grant through the
grace and lovingkindness of our Lord Jesus Christ, with
Whom, &c.

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HOMILY VI.

1 Tim. ii. 1, 2, 3, 4.

/ exhort therefore that, first of all, supplications, prayers,
intercessions, and giving of thanks be made for all men ;
for kings, and for all that ate in authority; that we may
lead a quiet and peaceable life in all godliness and honesty.
For this is good and acceptable in the sight of God- our
Saviour ; WJw will have all men to be saved, and to come
unto tfie knowledge of the truth.

The Priest is the common father, as it Were* of all the (1)
world ; it is proper therefore that he should care for all, even
as God, Whom he serves1. For this reason he says,
exhort therefore that, first of all, supplications, prayers,
intercessions, and giving of thanks be made for all men.
From this, two advantages result. First, hatred towards
those who are without is done away; for no one can feel
hatred towards those for whom he prays: and they again are
made better by the prayers that are offered for them, and by
losing their ferocious disposition towards us. For nothing is
so apt to draw men under teaching, as to love, and be loved.
Think what it was for those who persecuted, scourged,
banished, and slaughtered the Christians, to hear that those
whom they treated so barbarously offered fervent prayers to
God for them \ Observe how he wishes a Christian to be
superior to all ill-treatment. As a father who was struck on
the face by a little child which he was carrying, would not

* Him is urged by Tertullian, Apol. Scapula, §. 2. Tr. p. 144. See aim) S.
i. %. 30. Tr. p. 69. and Address to Justin. M. Apol. i. g. 33.

48

Daily Service. Prayers for all men.

l Tim. lose any thing of his affection for it ; so we ought not to

2> 1"4' abate in our good will towards those who are without, even
when we are stricken by them. What is, first of all? It
means in the daily Service; and the initiated know how this
is done every day both in the evening and the morning, how
we offer prayers for the whole world, for kings and all that
are in authority. But some one perhaps will say, he meant
not for all men, but for all the faithful. How then does he
speak of kings? for kings were not then worshippers of God,
for there was a long succession of ungodly princes. And
that he might not seem to flatter them, he says first, for all
men, then for kings; for if he had only mentioned kings, that
might have been suspected. And then since the soul of

i Mg»;» some Christians might be slow 1 at hearing this, and
reject the exhortation, if at the celebration of the holy
Mysteries it was necessary to offer prayers for a heathen
king, he shews them the advantage of it, thus at least to
reconcile them to the advice, that we may lead a quiet and
'peaceable life ; as much as to say, Their safety is a security to
usb; as also in his Epistle to the Romans, he exhorts them to

Rom. 13, obey their rulers, not for wfath but for conscience sake.

b' For God has appointed government for the public good.
When therefore they make war for this end, and stand on
guard for our security, were it not unreasonable that we
should not offer prayers for their safety in wars and dangers ?
It is not therefore flattery, but agreeable to the rules of
justice. For if they were not preserved, and prospered in
their wars, our affairs must necessarily be involved in con-
fusion and trouble ; and if they were cut off, we must either
serve ourselves, or be scattered up and down as fugitives.
For they are a sort of bulwarks thrown up before us, within
which those who are inclosed are in peace and safety.

He says, supplications, prayers, intercessions, and giving of
thanks. For we must give thanks to God for the good that
befalls others, as that He maketh the sun to shine upon the
evil and the good, and sendeth His rain both upon the just
and the unjust. Observe how he would unite and bind us
together, not only by prayer but by thanksgiving. For he
who is urged to thank God for his neighbour's good, is also
b See on Rom. 13, 6. Horn, xxiii. Tr. p. 398, and note g.

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Praying for enemies. Sin of praying against them. 49

bound to love him, and be kindly disposed towards him. Hom.
And if we must give thanks for our neighbour's good, much VI' ■
more for what happens to ourselves, and for what is unknown,
and even for things against our will, and such as appear
grievous to us, since God dispenses all things for our good.

Let every prayer of ours, then, be accompanied with (2)
thanksgiving. And if we are commanded to pray for ourMoBAL#
neighbours, not only for the faithful, but for the unbelieving
also, consider how wrong it is to pray against your brethren.
What? Has He commanded you to pray for your enemies,
and do you pray against your brother? But your prayer is
not against him, but against yourself. For you provoke God
by uttering those impious words, i Shew him the same !' i So
do to him !' ' Smite him !' i Recompense him !' Far be such
words from the disciple of Christ, who should be meek and
mild. From the mouth that has been vouchsafed such holy
Mysteries, let nothing bitter proceed l. Let not the tongue 1 See
that has touched the Lord's Body utter any thing offensive, s^xT
let it be kept pure, let not curses be borne upon it. For if
revilers shall not inherit the kingdom of God, much less l Cor.
those who curse. For he that curses must be injurious ; and 6' 10*
injuriousness and prayer are at variance with each other,
cursing and praying are far apart, accusation and prayer are
wide asunder. Do you propitiate God with prayer, and
then utter imprecations ? If you forgive not, you will not be Matt 6,
forgiven. But instead of forgiving, you beseech God not to 15"
forgive; what excessive wickedness is this! If the unfor-
giving is not forgiven, he that prays his Lord not to forgive,
how shall he be forgiven ? The harm is to yourself, not him.
For though your prayers were on the point of being heard
for yourself, they would never be accepted in such a case, as
offered with a polluted mouth. For surely the mouth that
curses is polluted with all that is offensive and unclean.

When you ought to tremble for your own sins, to wrestle
earnestly for the pardon of them, you come to move God
against your brother — do you not fear, nor 'think of what
concerns yourself? do you not see what you are doing?
Imitate even the conduct of children at school. If they see
their own class within giving account of their lessons, and
all beaten for their idleness, and one by one severely ex*

K

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50 Fear hinders quarrels. St. Stephen's Prayer.

l Tim. amined and chastised with blows, they are frightened to

2> 1-4, death, and if one of their companions strikes them, and that
severely, they cannot have while to be angry, nor complain
to their master ; so is their soul possessed with fear. They
only look to one thing, that they may go in and come out
without stripes, and their thoughts are on that time. And
when they come out, whether beaten or not, the blows they
have received from their playfellows never enter their minds
for the delight. And you, when you stand anxiously con-
cerned for your own sins, how can you but shudder at
making mention of others' faults'? How can you implore
pardon of God? For your own case is made worse on the
terms of your imprecations against another, and you forbid
Him to make allowance for your own faults. Might He not
say, " If thou wouldest have Me so severe in exacting offences
against thee, how canst thou expect Me to pardon thy
offences against Me ?" Let us learn at last to be Christians !
If we know not how to pray, which is a very simple and easy
thing, what else shall we know ? Let us learn to pray like
Christians. Those are the prayers of Gentiles, the suppli-
cations of Jews. The Christian's are the reverse, for the

l Cor. 4, forgiveness and forgetting of offences against us. Being
reviled, it is said, we bless ; being persecuted, we suffer it ;

Acts 6, being defamed, we intreat. Hear Stephen saying, Lord, lay
not this sin to their charge. Instead of praying against
them, he prayed for them. You, instead of praying for them,
utter imprecations against them. You then are wicked in
the degree that he was excellent. Whom do we admire, tell
me; those for whom he prayed, or him who prayed for them ?
Him certainly! and if we, much more then God. Would you
have your enemy stricken ? pray for him : yet not with such
intention, not to strike him. That will indeed be the effect,
but let it not be your object. That blessed martyr suffered
all unjustly, yet he prayed for them : we suffer many things
justly from our enemies. And if he who suffered unjustly
durst not forb6ar to pray for his enemies, what punishment

• In the Apostolical Constitutions, Upright before the Lord with fear and

b. viii. c. 12. the Deacon says, just trembling let us stand to offer!" The

before the Offertory Prayer, " No man first sentence shews that the like abuse

against another ! no man in hypocrisy ! was apprehended.

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Those who judge judged. The Lord's Prayer is for all. 51

do we deserve, who suffer justly, and yet do not pray for Hon.
them, nay, pray against them ? Thou thickest indeed that -^i-
thou art inflicting a blow upon another, but in truth thou art
thrusting the sword against thyself. Thou sufferest not the
Judge to be lenient to thy own offences, by this way of
urging Him to anger against others. For, with what measure Matt. 7,
ye mete, He saith, it shall be measured to you again; and2'
with what judgment ye judge, ye shall be judged. Let us
therefore be disposed to pardon, that God may be so disposed
towards us.

These tilings I wish you not only to hear, but to observe.
For now the memory retains only the words, and perhaps
hardly those. And after we are separated, if any one who
was not present were to ask you, what had been our discourse,
some could not tell : others would know merely the subject
we had spoken of, and answer that there had been a Homily
upon the subject of forgiving injuries, and praying for our
enemies, but would omit all that had been said, as they could
not remember : others remember a little, but still somewhat.
If therefore you gain nothing by what you hear, I entreat
you not even to attend at the discourse. For of what use is
it ? The condemnation is greater, the punishment more severe,
if after so many exhortations, we continue in the same course.
For this reason God has given us a definite form of prayer,
that we might ask for nothing human, nothing worldly. And
you that are faithful know what you ought to pray for, how
the whole Prayer is common. But one says, 6 It is not
commanded there to pray for unbelievers.' This you would
not say, if you understood the force, the depth, the hidden
treasure of that1 Prayer. Only unfold it, and you find this'Gr.the.
also comprised within it. For it is implied, when one says
m prayer, Thy will be done on earth, as it is in Heaven*
Now, because in heaven there is no unbeliever, nor offender;
if therefore it was for the faithful alone, there would be no
reason in that expression. If the faithful were to do the will
of God, and the unbelievers not to do it, His will were not
done in earth as it is in heaven. But it means ; As there is
none wicked in heaven, so let there be none on earth ; but
draw all men to the fear of Thee, make all men angels, even
those who hate us, and are our enemies. Dost thou not see how

E 2

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52

God's forbearance our example.

1 Tim. God is daily blasphemed and mocked by believers and un-
believers, both in word and in deed? What then? Has He
for this extinguished the sun ? or stayed the course of the
moon ? Has He crushed the heavens and uprooted the earth ?
Has He dried up the sea? Has He shut up the fountains of
waters? or confounded the air? Nay, on the contrary, He
makes His sun to rise, His rain to descend, gives the fruits of
the earth in their seasons, and thus supplies yearly nourish*
ment to the blasphemers, to the insensible, to the polluted, to
persecutors ; not for one day or two, but for their whole life*
Imitate Him then, emulate Him as far as human powers
admit Canst thou not make the sun arise? Abstain from
evil speaking. Canst thou not send rain ? Forbear reviling.
Canst thou not give food? Refrain from insolence. Such gifts
from thee are sufficient The goodness of God to His ene-
mies is shewn by His works. Do thou so at least by words:
pray for thine enemies, so wilt thou be like thy Father which
is in heaven. How many times have we discoursed upon
this subject ! nor shall we cease to discourse ; only let some*
thing come of it. It is not that we are drowsy, and weary of
speaking ; only do not you that hear be annoyed. Now a
person seems to be annoyed, when he will not do what one
says. For he who practises, loves often to hear the same
thing, and is not annoyed by it ; for it is his own commend-
ation. But annoyance arises simply from not doing what
is prescribed. Hence the speaker is troublesome. If a
man practises almsgiving, and hears another speak of alms-
giving, he is not wearied d, but pleased, for he hears his own
good actions recommended and proclaimed. So that when
we are displeased at hearing a discourse upon the forgiveness
of injuries, it is because we have no interest in forbearance,
it is not practised by us ; for if we had the reality, we should
not be pained at its being named. If therefore you would not
have us wearisome or annoying, practise as we preach, exhibit
in your actions the subject of our discourses. For we shall
never cease discoursing upon these things till your conduct
is agreeable to them. And this we do more especially from
our concern and affection for you. For the trumpeter must
sound his trumpet, though no one should go out to war ; he

' «*#«>«/■*. Dounseus conjectures Ar#*?tT. The other is usually transitive.

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The Preacher's duty. Our interest to pray for others. 53

must fulfil his part We do it, not as wishing to bring Hom.
heavier condemnation upon you, but to avert it from ourselves. VI*
And besides this, love for you constrains us, for it would
tear and torture our hearts if that should befal you, which
God avert ! It is not any costly process that we recommend
to you : it does not require the spoiling of goods, nor a long
and toilsome journey. It is only to will. It is a word, it is a
purpose of the mind. Let us only set a guard on our tongues,
a door and a bar upon our lips, that we may utter nothing
offensive to God. It is for our own advantage, not for theirs
for whom we pray, to act thus. For let us ever consider, that
he who blesses his enemy, blesses himself, he who curses
his enemy, curses himself, and he who prays for his enemy,
prays not for him, but for himself. If we thus act, we shall
be able to reduce to practise this excellent virtue*, and so
to obtain the promised blessings, through the grace and
lovingkindness of our Lord Jesus Christ

' He evidently hints at a higher mies, and therefore pray for them. See
degree of Christian feeling, in which a on Phil. i. 30. Hom. W. Tr. p. 47. and

HOMILY VII.

1 Tim. ii. 2, 3, 4.

That we may lead a quiet and peaceable life in all godliness
and honesty. For this is good and acceptable in the sight
of God our Saviour ; Who will have all men to be saved,
and to come unto the knowledge of the truth.

(1) If in order to put an end to public wars, and tumults, and
battles, the Priest is exhorted to offer prayers for kings and
governors, much more ought private individuals to do it. For
there are three very grievous kinds of war. The one is public,
when our soldiers are attacked by foreign armies: The second
is, when even in time of peace, we are at war with one
another: The third is, when the individual is at war with
himself, which is the worst of all. For foreign war will not
be able to hurt us greatly. What, I pray, though it slaughters
and cuts us off? It injures not the soul. Neither will the
second have power to harm us against our will; for though
others be at war with us, we may be peaceable ourselves.
Pj^1™ For so says the Prophet, For my love they are my adversa-
Psalm" Tiesy but I give myself unto prayer; and again, J was at peace
YhXX them that hate peace; and, I am for peace; but when I
speak, they are for war. But from the third, we cannot
escape without danger. For when the body is at variance with
the soul, and raises up evil desires, and arms against it sen-
sual pleasures, or the bad passions of anger, and envy; we
cannot attain the promised blessings, till this war is brought to

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Peace of the world good if used for Godliness. 55

an end ; whoever does not still this tumult, must fall pierced by Hom.

wounds that will bring that death that is in hell. We have -

daily need therefore of care and great anxiety, that this war
may not be stirred up within us, or that, if stirred up, it may
not last, but be quelled and laid asleep. For what advantage
is it, that the world enjoys profound peace, if thou art at war
with thyself? This then is the peace we should keep. If
we have it, nothing from without will be able to harm us.
And to this end the public peace contributes no little : whence
it is said, That we may lead a quiet and peaceable life.
But if any one is disturbed when there is quiet, he is a mise-
rable creature. Seest thou that He speaks of this peace
which I call the third kind ? Therefore when he has said,
that we may lead a quiet and peaceable l\fe, he does not stop
there, but adds, in all godliness and honesty. But we cannot
live in godliness and honesty, unless that peace be established.
For when curious reasonings disturb our faith, what peace is
there? or when spirits of uncleanness, what peace is there?

For that we may not suppose that he speaks of that sort of
life which all men live, when he says, that we may lead a
quiet and peaceable life, he adds, in all godliness and honesty ,
since a quiet and peaceable life may be led by heathens, and
profligates, and voluptuous and wanton persons may be found
living such a life. That this cannot be meant, is plain, from
what he adds, in all godliness and honesty. Such a life is ex-
posed to snares, and conflicts, and the soul is daily wounded by
the tumults of its own thoughts. But what sort of life he really
means is plain from the sequel, and plain too, in that he speaks
not simply of godliness, but adds, of all godliness. For in
saying this he seems to insist on a godliness not only of doc-
trine, but such as is supported by life, for in both surely
must godliness be required. For of what advantage is it to
he godly as to doctrine, but ungodly in life? and that it is
very possible to be ungodly in life, hear this same blessed
Apostle saying elsewhere, They profess that they know God,T\tna l,
but in works they deny Him. And again, He hath denied the \6'Tjm
faith, and is worse than an infidel. And, If any man that is 5, 8.
called a brother be a fornicator, or covetous, or an idolater, \
such a man honours not God. And, He that hateth his bro- * John

2 9

ther, knoweth not God. Such are the various ways of ungod- '

56 Honest living. Prayer for Heathens and Heretics.

i Tim- liness. Therefore he says, All godliness and good order \
— L- - For not only is the fornicator not honest, but the covetous
man may be called disorderly and intemperate. For avarice
is a lust no less than the bodily appetites, which he who does
1 **&*-not chastise, is called dissolute1. For men are called disso~
lute from not restraining their desires, so that the passionate,
the envious, the covetous, the deceitful, and every one that
lives in sin, may be called dissolute, disorderly, and licentious.

Ver. 3. Far this is good and acceptable in the sight of Ood
our Saviour.

What is said to be acceptable? The praying for all men.
This God accepts, this He wills.

Ver. 4. Who will have all men to be savedy and to come to
the knowledge of the truth.
(2) Imitate God! if He will have all men to be saved, there is
reason why one should pray for all, if He hath willed that all
should be saved, be thou willing also; and if thou wishest it,
pray for it, for wishes lead to prayers. Observe how from
every quarter He urges this upon the soul, to pray for the Hea-
then, shewing how great advantage springs from it; that we
may lead a quiet and peaceable l\fe; and what is much more
than this, that it is pleasing to God, that thus men become
like Him, in that they will the same that He does. This is
enough to shame a very brute. Fear not therefore to pray
for the Gentiles, for God Himself wills it; but fear only to
pray against any, for that He wills not. And if you pray for
the Heathens, you ought of course to pray for Heretics
also, for we are to pray for all men, and not to persecute \
And this is good also for another reason, as we are partakers
of the same nature, and God commands and accepts benevo-
lence and affection towards one another.

But if the Lord Himself wills to give, you say, what need
of my prayer? It is of great benefit both to them and to
thyself. It draws them to love, and it inclines thee to hu-

* rtpvortiri. This word expresses tbe Ben. t i. p. 462. nor their doctrines

highest kind of sobriety. Honesty, when anathematised. Horn, de Anathemat.

used for it, has the Latin meaning. fin. t. i. p. 696. On the Church's disap-

b This of course does not imply that proval of putting them to death, see

Heretics might not be prevented from the case of Priscillian, in the vol. of

usurping churches, nor their persons Fleury's Ecol. History lately published

shunned, Horn, de Incompr. ii. fin. in English.

Digitized by Google

Our Lord as Mediator must have Tito Natures. 57

inanity. It has the power of attracting others to the faith; (for Hom.

many men have fallen away from God, from contentiousness

towards one another ;) and this* is what he now calls the sal-
vation of God, who will have all men to be saved; without
this all other is nothing great, a mere nominal salvation d, and
only in words. And to come to the knowledge qf the truth.
The truth: what truth? Faith in Him. And indeed he had
previously said, Charge some that they teach no other doc-
trine. But that no one may consider such as enemies, and
on that account raise troubles 1 against them ; he says that 1
He will have all men to be saved, and to come to the
knowledge qf the truth; and having said this, he adds,

Ver. 5. For there is one God, and one Mediator between
God and men.

He had before said, to come to the knowledge qf the truth,
implying that the world is not in the truth. Now he says,
that there is one God, that is, not as some say, many, and that
He has sent His Son as Mediator, thus giving proof that He
will have all men to be saved. But is not the Son God?
Most truly He is; why then does he say, One God? In con-
tradistinction to the idols ; not to the Son. For he is dis-
coursing about truth and error. Now a mediator ought to have
communion with both parties, between whom he is to mediate.
For this is the property of a mediator, to be in close com-
munion with each of those whose mediator he is. For he
would be no longer a mediator, if he were connected with
one but separated from the other*. If therefore He partakes
not of the nature of the Father, He is not a Mediator, but is
separated. For as He is partaker of the nature of men, be-
cause He came to men, so is He partaker of the nature of
God, because He came from God. Because He was to me-
diate between two natures, He must approximate to the two
natures ; for as the place situated between two others is joined
to each place, so must that between natures be joined to
either nature. As therefore He became Man, so was He
also God. A man could not have become a mediator, be-

c i. e. the coming to the Faith. Sav. 4 The Greek word is applicable to
mar. has * and this is what be now bodily safety.

calls salvation. ' (this fem.) See Ps. * See St Athanasius, Ep. on Nicene

98, 3.

Decrees, §. 24. Tr. p. 41.

58 Arian reasonings. Our LorcTs witness of the Truth.

l Tim. cause he must also plead with God. God could not have
Jh}— been mediator, since those could not receive Him, toward
whom He should have mediated. And as elsewhere he says,

1 Cor. There is one God the Father, and one Lord Jesus

8> 6' Christ; so also here One God, and One Mediator; he does
not say two; for he would not have that number wrested to
Polytheism, of which he was speaking. So he wrote One and
One. You see how accurate are the expressions of Scripture !
For though one and one are two, we are not to say this,
though reason suggests it. And here thou say est not one
and one are two, and yet thou sayest what reason does not
suggest. « If He begai He also suffered V For there is one
God, he says, and one Mediator between God and men,
the Man Christ Jesus.

Ver. 6. Who gave Himself a ransom/or all, to be testified*
in due time.

Was Christ then a ransom for the Heathen ? Undoubtedly
Christ died even for Heathen ; and you cannot bear to pray
for them. Why then, you ask, did they not believe? Because
they would not: but His part was done. His suffering was
a Testimony, he says; for He came, it is meant, to bear wit-
ness to the truth of the Father, and was slain \ Thus not
only the Father bore witness to Him, but He to the Father.
John by For I came, He saith, in my Father's name. And again, No

John l man hath 8een God at any time* An(* a^ain' Thai they mi9ht
is. ' know Thee, the only true God. And, God is a Spirit. And
Johni7,He bore witness even t0 tne death. But this, in due time,

*£hn 4> means, In the fittest time.

Ver. 7. Whereunto I am ordained a preacher and an
Apostle, (I speak the truth in Christ, and lie not:) a teacher
of the Gentiles in faith and verity.
(3) Since therefore Christ suffered for the Gentiles, and I was
separated to be a teacher of the Gentiles, why dost thou re-
fuse to pray for them? He fully shews his own credibility,

Acts by saying that he was ordained, that is, separated, for this
13, 2.

f frail?. Not in the sense implied in See St. Ath. against Arianp, Disc. 1.

Sabeltianism. He refers to an Arian Ben. §. 1b\ t. i. p. 421. a.^Tr. c. v.

argument against the proper Divinity §. 6. p. 204.
of the Son, which he means is less * Lit. the Testimony,
plausible than one which this passage of h He seems to mean, * was slain for

St. Paul shews not to be legitimate, that purpose.'

Digitized by

Extension of Grace. Christ's lave should shame us. 59

purpose, the other Apostles being backward 1 in teaching the Hom.
Gentiles; he adds, in faith and verity to shew that in that VIL
faith there was no deceit. Here is observable the extension
of grace. For the Jews had no prayers for the Gentiles ; but
now grace is extended to them : and when he says that he
was separated to be a Teacher of the Gentiles, he intimates
that grace was now shed over every part of the world.

He gave himself a ransom, he saith, how then was He de-
livered up by the Father ? Because it was of His goodness. And
what means ransom? God was about to punish them, but He
forbore to do it. They were about to perish, but in their
stead He gave His own Son, and sent us as heralds to pro-
claim the Cross. These things are sufficient to attract all,
and to demonstrate the love of Christ. So truly, so inexpres- Moral.
sibly great are the benefits which God has bestowed upon us.
He sacrificed Himself for His enemies, who hated and re-
jected Him. What no one would do for friends, for brethren,
for children, that the Lord hath done for His servants; a
Lord not Himself such an one as His servants, but God for
men ; for men not deserving. For had they been deserving,
had they done His pleasure, it would have been less wonder-
ful; but that He died for such ungrateful, such obstinate
creatures, this it is which strikes every mind with amaze-
ment For what men would not do for their fellow men, that
has God done for us ! Yet after such a display of love towards
us, we hold back and are not in earnest in our love of Christ, i tKmtym
He has sacrificed Himself for us; for Him we make no sacri-*«'«-
fice. We neglect Him when He wants necessaiy food; sick
and naked we visit Him not. What do we not deserve, what
wrath, what punishment, what hell? Were there no other
inducement, it should be sufficient to prerail with every one
that He condescended to make human sufferings His own, to
say I hunger, I thirst.

0 the tyranny of wealth ! or rather the wickedness of those
who are its willing slaves ! for it has no great power of itself,
but through our weakness and servility k : it is we that are
mean and grovelling, that are carnal and without understand-
ing. For what power has money ? It is mute and insensible.

1 Uiyn. Montf. observes that all of the Apostles, bat not universally,
copies agree, and that this may be true * One MS. and old Lat. ' dissolute-
of the countries mentioned in the Acts ness*'

60 Folly of hoarding silver. Gold chains still chains.

i Tim. If the devil, that wicked spirit, that crafty confounder of all
2' 7' things, has no power1, what power has money? When
you look upon silver, fancy it is tin ! Cannot you ? Then
hold it for what it really is; for earth it is. But if you
cannot reason thus, consider that we too shall perish, that
many of those who have possessed it have gained scarce any
advantage by it, that thousands who gloried it it are now
dust and ashes. That they are suffering extreme punish-
ment, and far more beggarly than they that fed from glass
and earthenware; that those who once reclined on ivory-
couches, are poorer now than those who are lying on the
dunghill. But it delights the eyes ! How many other things
delight them more ! The flowers, the pure sky, the firmament,
the bright sun, are far more grateful to the eye. For it hath
much of rust, whence some have asserted that it was black,
which appears from the images that turn black. But there is
no blackness in the sun, the heaven, the stars. Much
greater delight is there in these brilliants ■ than in its colour,
lit f It is not therefore its brilliancy1 that makes it please, but
w covetousness and iniquity; these, and not money, give the
pleasure. Cast these from thy soul, and what appeared so
precious will seem to thee more worthless than clay. Those
who are in a fever long for mud when they see it, as if it
were spring water ; but those in sound health seldom wish
even for water. Cast off this morbid longing, and thou wilt
see things as they are. And to prove that I do not speak
falsely, know, that I can point out many who have done so.
Quench this flame, and thou wilt see that these things are of
less worth than flowers.

Is gold good ? Yes, it is good for almsgiving, for the
relief of the poor ; it is good, not for unprofitable use, to be
hoarded up or buried in the earth, to be worn on the hands
or the feet or the head. It was discovered for this end, that
with it we should loose the captives, not form it into a chain
for the image of God. Use thy gold for this, to loose him
that is bound, not to chain her that is free. Tell me, why
dost thou value above all things what is of so little worth ?
Is it the less a chain, because it is of gold ? does the material

1 i. e. over those who resist him. ix. (3) Tr. p. 179.

■ Lit. 4 flowers.' See on Stat Horn.

Bonds of gold (end (o the chains of HelU

61

make any difference ■ ? whether it be gold or iron, it is still a Hom.

chain ; nay the gold is the heavier. What then makes it —

light, but vain-glory, and the pleasure of being seen to wear a
chain, of which you ought rather to be ashamed ? To make
this evident, fasten it, and place the wearer in a wilderness or
where there is no one to see, and the chain will at once be
felt heavy, and thought burdensome.

Beloved, let us fear, lest we be doomed to hear those
terrible words, Bind him hand and foot. And why, OMatt.
woman, dost thou now do so to thyself? No prisoner has *
both his hands and his feet bound. Why bindest thou thy
head too? For thou art not content with hands and feet,
but bindest thy head and thy neck with many chains. I
pass over the care that comes of these things, the fear, the
alarm, the strife occasioned by them with thy husband if
ever he wants them, the death it is to people when they lose
any of them. Canst thou call this a pleasure ? To gratify
the eyes of others, dost thou subject thyself to chains, and
cares, and perils, and uneasiness, and daily quarrels ? This
is deseTving of every censure and condemnation. Nay, I
entreat you, let us not do thus, let us burst every bond of£** 8*
iniquity; let us break our bread to the hungry, and let us do
all other things, which may ensure to us confidence before
God, that we may obtain the blessings promised through
Jesus Christ our Lord, with Whom, &c.

° Lit ' Is it the material that makes (an iron chain) a chain ?'

HOMILY VIII.

1 Tim. ii. 8, 9, 10.

/ will therefore that men pray every where, lifting up holy
hands, without wrath and doubting. In like manner also,
that women adorn themselves in modest apparel, with
shamefacedness and sobriety; not with broidered hair, or
gold, or pearls, or costly array; but (which becomelh
women professing godliness) with good works.

(1) When thou prayest, saith Christ, thou shall not be as the
JJ 6?"^' hypocrites are; for they love to pray standing in the syna*
gogues and in thi* corners of the streets, that they may be
seen of men. Verily I say unto you, they have their re*
ward. But thou, when thou prayest, enter into thy closet,
and when thou hast shut thy door, pray to thy Father,
which is in secret; and thy Father, which seeth in secret,
shall reward thee openly. What then says Paul ? / will
therefore that men pray every where, lifting up holy hands,
without wrath and doubting. This is not contrary to
the other, God forbid, but quite in harmony with it. But
how, and in what way? We must first consider what
means, enter into thy closet, and why Christ commands this,
if we are to pray in every place ? or whether we may not
pray in the church, nor in any other part of the house, but
the closet? What then means that saying? Christ is re-
commending us to avoid ostentation, when He bids us offer
our prayers not only privately, but secretly. For, when He
Matt. 6, says, Let not thy left hand know what thy right hand
8* doeth, it is not the hands that He considers, but He is
bidding them use the utmost caution against ostentation : and

Praying every where. What are holy hands.

03

He is doing the like here; He did not limit prayer to one Hon.
place, but required one thing alone, the absence of vain- VI11'.
glory. The object of Paul is to distinguish the Christian
from the Jewish prayers, therefore observe what he says : In
every place lifting up holy hands, which was not permitted
the Jews, for they were not allowed to approach God, to
sacrifice and perform their services, elsewhere, but assembling
from all parts of the world in one place, they were bound to
perform all their worship 1 in the temple. In opposition to1 rkw**
this he introduces his precept, and freeing them from this.*'*™
necessity, he says in effect, Our ways are not like the Jewish ;
for as Christ commanded us to pray for all men because He
died for all men, and I preach these things for all men,
so it is good to pray every where. Henceforth the con-
sideration is not of the place but of the manner of the prayer;
pray every where, but every where lift up holy hands. That
is the thing required. And what is holy2? Pure. And whata «nW
is pure ? Not washed with water, but free from covetousness,
murder, rapacity, violence, without wrath and doubting.
What means this ? Who is angry when he prays ? It means,
without bearing malice. Let the mind of him that prays be
pure, freed from all passion. Let no one approach God in
enmity, or in an unamiable temper, or with doubting.
What is without doubling? Let us hear. It implies that we
should have no misgiving but that we shall be beard. For
it is said, whatever ye ask believing ye shall receive. And Matt,
again, when ye stand praying forgive, if ye have ought ^ff^^l^^'
any one. This is to pray without wrath and doubting. Butn, 26.
how can I believe that I shall obtain my request ? By asking
nothing opposed to that which He is ready to grant, nothing
unworthy of the great King, nothing worldly, but all spiritual
blessings; if you approach him without wrath, having pure
hands, holy hands: hands employed in almsgiving are holy.
Approach Him thus, and you will certainly obtain your re-
quest. For if ye being evil know how to give good gifts to Matt.
your children, how much more shall your Father which is in 7yU*
Heaven give good things to them that ask Him ? By doubt-
ing, be means misgiving. In like manner he says, I will
that women approach God without wrath and doubting,
lifting up holy hands : that they should not follow their own

64 Ornaments inconsistent frith penitence.

1 Tim. desires, nor be covetous or rapacious. For what if a woman
2| 8' does not rob or steal herself, but does it through means of
her husband? Paul however requires something more of
women, that they adorn themselves in modest appa-
rel, with shamqfacedness and sobriety ; not with broidered
hair or gold or pearls or costly array ; but (which becometh
women professing godliness) with good works. But what is
this modest apparel? Such attire as covers them completely,
and decently, not with superfluous ornaments, for the one is

Moral. becoming, the other is not. What? Dost thou approach
God to pray, with broidered hair and ornaments of gold ?
Art thou come to a dance ? to a marriage ? to a gay proces-
sion? There such a broidery, such costly garments, had
been seasonable, here not one of them is wanted. Thou
art come to pray, to supplicate for pardon of thy sins, to
plead for thine offences, beseeching the Lord, and hoping
to render Him propitious to thee. Why dost thou adorn thyself?
This is not the dress of a suppliant. How canst thou groan ?
How canst tbou weep? How pray with fervency, when thus
attired? Shouldest thou weep, thy tears will be the ridicule
of the beholders. She that weeps ought not to be wearing
gold. It were but acting, and hypocrisy. For is it not act-
ing to pour forth tears from a soul so overgrown with extra-
vagance and ambition ? Away with such hypocrisy ! God
is not mocked ! This is the attire of actors and dancers, that
live upon the stage. Nothing of this sort becomes a modest
woman, who should be adorned with shamqfacedness and
sobriety.

(2) Imitate not therefore the courtesans. For by such a dress
they allure their many lovers; and hence many have incurred
a disgraceful suspicion, and, instead of gaining any advantage
from their ornaments, have injured many' by bearing this
character. For as the adulteress, though she may have a
character for modesty, derives no benefit from that character,
in the Day, when He who judges the secrets of men shall
make all things manifest; so the modest woman, if she con-
trive by this dress to pass for an adulteress, will lose the ad-
vantage of her chastity. For many have suffered harm by
this opinion. * What can I do,' thou sayest, ' if another sus-

• He means either by jealousy or temptation.

Virgim not to geek admiration by their dress. 65

pects me ?' But thou givest the occasion by thy dress, thy Hom.
looks, thy gestures. It is for this reason that Paul discourses VllL
much of dress, and much of modesty. And if he would re-
move those things which are only the indications of wealth,
as gold, and pearls, and costly array ; how much more those
things which imply studied ornament, as painting, colouring
the eyes, a mincing gait, the affected voice, a languishing
and wanton look; the exquisite care in putting on the cloak
and bodice, the nicely-wrought girdle, and the closely-fitted
shoes? For he glances at all these things, in speaking of
modest apparel and shame/acedness. For such things are
shameless and indecent

Bear with me, I beseech you, for it is not my aim by this
plain reproof to wound or pain you, but to remove from my
flock all that is unbecoming to them. But if these prohibi-
tions are addressed to those who have husbands, who are
rich, and live luxuriously; much more to those who have
professed virginity. But what virgin, you say, wears gold, or
broidered hair? Yet there may be such a studied nicety in a
simple dress, as that these are nothing to it. You may study
appearance in a common garment more than those who wear
gold. For when a very dark coloured robe is drawn closely
round the breast with the girdle, (as dancers on the stage are
attired,) wijji such nicety that it may neither spread into breadth
nor shrink into scantiness, but be between both ; and when the
bosom is set off with many folds, is not this more alluring than
any silken robes ? and when the shoe, shining through its
blackness, ends in a sharp point, and imitates the elegance of
painting, so that even the breadth of the sole is scarce
visible — or when though you do not indeed paint the face, you
spend much time and pains on washing it, and spread a veil
across the forehead b, whiter than the face itself — and above
that put on a hood l, of which the blackness may set off the i ftps.
white by contrast — is there not in all this the vanity of dress?
What can one say to the perpetual rolling of the eyes ? to the
putting on of the stomacher so artfully as sometimes to con-
ceal, sometimes to disclose, the fastening? For this too they
sometimes expose, so as to shew the exquisiteness of the cincture,

b tu*k riv mut**0*. The reading ' so as to make one effect with the
is suspected, bat it seems to mean forehead.'

F

Digitized by

GO Display of Virgins adultery against Christ.

1 Tim. winding the hood entirely round the head. Then like the
2' 6* 7- players, they wear gloves so closely fitted, that they seem to
grow upon the hands: and we might speak of their walk,
and other artifices more alluring than any ornaments of gold.
Let us fear, beloved, lest we also hear what the Prophet said
to the Hebrew women who were so studious of outward orna-
i».3,24.ment ; Instead qf a girdle^ thou shall be girded with a
LXX* halter j instead qf well-set hairy baldness. These things and
many others, invented only to be seen and to attract beholders,
are more alluring than golden ornaments. These are no
trifling faults, but displeasing to God, and enough to mar all
the self-denial of virginity.
(3) Thou hast Christ for thy Bridegroom, O virgin, why dost
thou seek to attract human lovers? He will judge thee as
an adulteress. Why dost thou not wear the ornament that is
pleasing to Him; modesty, chastity, orderliness, and sober
apparel? This is meretricious, and disgraceful. We can no
longer distinguish harlots and virgins, to such indecency
have they advanced. A virgin's dress should not be studied,
but plain, and without labour; but now they have many
artifices to make their dress conspicuous. O woman, cease
from this folly. Transfer this care to thy soul, to the inward
adorning. For the outward ornament that invests thee, suf-
fers not that within to become beautiful. He that is con-
cerned for that which is without, despises that which is within,
even as he that is unconcerned about the exterior, bestows
all his care upon the interior. Say not, * Alas ! I wear a thread-
bare garment, mean shoes, a worthless veil ; what is there of
ornament in these ?' Do not deceive thyself. It is possible,
as I said, to study appearance more by these than by
costlier dresses ; especially when they are close-fitted to the
body, fashioned to an immodest shew, and of shining
1 So B. neatness *. Thou excusest thyself to me, but what canst
fill read- ^ou say to God, Who knows the heart and the spirit with
inS-> which thou doest these things? * It is not done for for-
nication!' Perhaps not, but for admiration; and dost thou
not blush for shame to be admired for such things? But
thou sayest, ' It is but chance I am so dressed, and for no mo-
tive of this kind.' God knoweth what thou sayest to me : is
it to me thou must give account? Nay, it is to Him Who is

Digitized by

A Virgin's warfare requires the whole mind.

67

present at thy actions, and will One Day inquire into them, Hom.
to Whom all things are naked and open. It is on this ac-
count that we now urge these things, that we may not let
you be amenable to those severe judgments. Let us fear
therefore lest He reprove you in the words of the Prophet to
the Jewish women. They come to be seen qf me wantoning l»- 3,
and mincing as they go, and making a tinkling with their 16'
feet.

Ye have taken upon you a great contest, where wrestling,
not ornament, is required; where the battle awaits you, not
sloth and ease. Observe the combatants and wrestlers in the
games. Do they concern themselves about their walk, or
their dress? No, but scorning all these, and throwing about
them a garment' dripping with oil, they look only to one thing,
to wound, and not be wounded. The devil stands grinding his
teeth, watching to destroy thee every way, and thou remainest
unconcerned, or concerned only about this satanic ornament.
I say nothing about the voice, though much affectation is shewn
in this also, nor about perfumes, and other such luxuries. It
is for these things we are ridiculed by the women of the
world. The respect for virginity is lost. No one honours
a virgin as she ought to be honoured. They have given
occasion to their own dishonour. Ought not they to be
looked up to in the Church of God, as women coming from
heaven? but now they are despised, and deservedly, though
not those among them who are discreet. But when one who
has a husband and children, and presides over a household,
sees thee, who ought to be crucified to the world, more de-
voted to the world than herself, will she not ridicule and de-
spise thee? See what care! what pains! In thy humble
dress, thou exceedest her who wears the costliest ornament,
and art more studious of appearance than she who is arrayed
in gold. What is becoming to thee thou seekest not; that
which misbecomes thee thou pursuest, when thou oughtest
to be occupied in good works. On this account virgins are
less honoured than women of the world. For they do not
perform works worthy of their virgin profession. This is
not said to all; or rather it is said to all; to those who are in
fault, that they may learn modesty ; to those who are free

c See on Stat. Hom. i. 16. Tr. p. 18. note a.
F 2

68 Admonition not meant to grieve, but to correct.

l Tim. from blame, that they may teach modesty to others. Bat
~ ' 6* beware lest this rebuke be verified in deed. For we have not
said these things that we may grieve, but that we may correct
you, that we may glory in you. And may we all do those
things which are acceptable to God, and live to His glory,
that we may obtain the blessings promised by the grace and
lovingkindness of our Lord Jesus Christ, with Whom, &c.

Digitized by

HOMILY IX.

1 Tim. ii. 11—15.

Let the women learn in silence with all objection. But I
suffer not a woman to teach, nor to usurp authority over
the man, but to be in silence. For Adam was first formed,
then Eve. And Adam was not deceived, but the woman
being deceived was in the transgression. Notwithstanding
she shall be saved in childbearing, if they continue in
faith and charity and holiness with sobriety.

Great modesty and great propriety does the blessed Paul
require of women, and that not only with respect to their
dress and appearance: he proceeds even to regulate their
speech. And what says he? Let the woman learn in silence;
that is, let her not speak at all in the church; which rule he
has also given in his Epistle to the Corinthians, where he
says, It is a shame for women to speak in the church; and i Cor.
the reason is, that the law has made them subject to men. u> 35
• And again elsewhere, And if they will learn any thing, let ibid.
them ask their husbands at home. Then indeed the women,
from such teaching, kept silence; but now there is apt to be
great noise among them, much clamour and talking, and no
where so much as in this place. They may all be seen
bere talking more than in the market, or at the bath. For, as
if they came hither for recreation, they are all engaged in

70

Silence in Church.

Women not to teach.

• conversing upon unprofitable subjects. Thus all is confusion,
'and they seem not to understand, that unless they are
quiet, they cannot learn any thing that is useful. For when
our discourse strains against the talking, and no one minds
what is said, what good can it do to them? To such a degree
should women be silent, that they are not allowed to speak
not only about worldly matters, but not even about spiritual
things, in the church. This is order, this is modesty, this
will adorn her more than any garments. Thus clothed, she
will be able to offer her prayers in the manner most be-
coming.

But I suffer not a woman to teach. I do not suffer, he
says. What place has this command here? The fittest. He
was speaking of quietness, of propriety, of modesty, so
having said that he wished them not to speak in the church,
to cut off all occasion of conversation, he says, let them not
teach, but occupy the station of learners. For thus they will
shew submission by their silence. For the sex is naturally
somewhat talkative: and for this reason he restrains them on all
sides. For Adam, says he, was first formed, then Eve. And
Adam was not deceived, but the woman being deceived was
in the transgression.

If it be asked, what has this to do with women of the
present day? it shews that the male sex enjoyed the higher
honour. Man was first formed; and elsewhere he shews their
superiority. Neither was the man created/or the woman,
but the woman for the man. Why then does he say this?
He wishes the man to have the preeminence in every way ; both
for the reason given above, he means, let him have precedence,
and on account of what occurred afterwards. For the woman
taught the man once, and made him guilty of disobedience,
and wrought our ruin. Therefore because she made a bad
use of her power over the man, or rather her equality with
him, God made her subject to her husband. Thy desire shall
be to thy husband. This had not been said to her before.

But how was Adam not deceived? If he was not deceived,
he did not then transgress? Attend carefully. The woman
said, The serpent beguiled me. But the man did not say, The
woman deceived me, but, she gave me of the tree, and I did
eat. Now it is not the same thing to be deceived by a fellow-

Eve's bad teaching. Salvation by Childbearing. 7 1

creature, one of the same kind, as by an inferior and subor- Hon.
dinate animal. This is truly to be deceived. Compared —
therefore with the woman, he is spoken of as not deceived.
For she was beguiled by an inferior and subject, he by an equal.
Again, it is not said of the man, that he saw the tree was
good for food, but of the woman, and that she did eat, and
gave it to her husband: so that he transgressed, not captivated
by appetite, but merely from the persuasion of his wife. The
woman taught once, and ruined all. On this account there-
fore he saith, let her not teach. But what is it to other wo-
men, that she suffered this? It certainly concerns them; for
the sex is weak and fickle, and he is speaking of the sex col-
lectively. For he says not Eve, but the woman, which is the
common name of the whole sex, not her proper name. Was
then the whole sex included in the transgression for her
fault? As he said of Adam, After the similitude qf Adam's Roro# &y
transgression, who is the figure qf Him that was to come; u*
so here the female sex transgressed, and not the male. Shall
not women then be saved? Yes, by means of children. For
it is not of Eve that he says, If they continue in faith and
charity and holiness with sobriety. What faith? what
charity? what holiness with sobriety? It is as if he had said,
' Ye women, be not cast down, because your sex has incurred
blame. God has granted you another opportunity of salva-
tion, by the bringing up of children, so that you are saved,
not only by yourselves, but by others.* See how many ques-
tions are involved in this matter. The woman, he says, being
deceived was in the transgression. What woman? Eve. Shall
she then be saved by child-bearing? He does uot say that,
but, the race of women shall be saved. Was not it then in-
volved in transgression ? Yes, it was, still Eve transgressed,
but the whole sex shall be saved, notwithstanding, by child-
bearing. And why not by their own personal virtue? For has
she excluded others from this salvation ? And what will be
the case with virgins, with the barren, with widows who have
lost their husbands, before they had children ? will they perish ?
is there no hope for them ? yet virgins are held in the highest
estimation. What then does he mean to say?

Some interpret his meaning thus. As what happened to (2)
the first woman occasioned the subjection of the whole sex,

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72 Women may be saved without Children, or rewarded/or them.

l Tim. (for since Eve was formed second and made subject, he

— — - says, let the rest of the sex be in subjection,) so because she
transgressed, the rest of the sex are also in transgression.
But this is not fair reasoning ; for at the creation all was
the gift of God, but in this case, it is the consequence of the
woman's sin. But this is the amount of what he says. As
all men died through one, because that one sinned, so the
whole female race transgressed, because the woman was in
the transgression. Let her not however grieve. God hath given
her no small consolation, that of childbearing. And if it be
said that this is of nature, so is that * also of nature ; for not only
that which is of nature has been granted, but also the bringing
up of children. If they continue in faith and charity and
holiness with sobriety; that is, if after childbearing, they keep
themb in charity and purity. By these means they will have
no small reward on their account, because they have trained
up wrestlers for the service of Christ. By holiness he means
good life, modesty, and sobriety.

Chap. iii. ver. 1. 77m is a faithful saying.
This relates to the present subject, not to what follows,
respecting the office of a Bishop. For as it was doubted, he
affirms it to be a true saying, that fathers may be benefited
by the virtue of their children, and mothers also, when they
have brought them up well. But what if she be herself
addicted to wickedness and vice ? Will she then be bene-
fited by the bringing up of children ? Is it not probable
that she will bring them up to be like herself? It is not
therefore of any woman, but of the virtuous woman, that it
is said she shall receive a great recompense for this also.

Moral. Hear this, ye fathers and mothers, that your bringing up of
children shall not lose its reward. This also he says, as he

] Tim proceeds, Well reported of for good works ; if she have
1 ' brought up children. Among other commendations he
reckons this one, for it is no light praise to devote to God
those children which are given them of God. For if the
basis, the foundation which they lay be good, great will be

• The sense is obscure, but he seems of sin. See on Stat Horn. ii. 19. Tr.

to mean « the ordinary way of salva- p. 47. and wm^wiU elsewhere,
tion,' and by < consolation/ a way of * i. e. their children. Colb. S«*rtW,

obtaining relief from the consequences which cannot be right

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Punishment for neglect of Children.

73

their reward; as great, if they neglect it, will be their Hon.

punishment. It was on account of his children that Eli -

perished. For he ought to have admonished them, and
indeed he did admonish them, but not as he ought ; but from
his unwillingness to give them pain he destroyed both him-
self and them. Hear this, ye fathers, bring your children
up with great care in the nurture and admonition of JAiEph. 6,
Lord. Youth is wild, and requires many governors, teachers,4'
directors, attendants, and tutors ; and after all these, it is a
happiness if it be restrained. For as a horse not broken in,
or a wild beast untamed, such is youth. But if from the
beginning, from the earliest age, we fix it in good rules,
much pains will not be required afterwards ; for good habits
formed will be to them as a law. Let us not suffer them to
do any thing which is agreeable, but injurious ; nor let us
indulge them, as forsooth but children. Especially let us
train them in chastity, for there is the very bane of youth.
For this many struggles, much attention will be necessary.
Let us take wives for them early, so that their brides may
receive their bodies pure and unpolluted, so their loves will
be more ardent. He that is chaste before marriage, much
more will he be chaste after it ; and he that practised forni-
cation before, will practise it after marriage. All bread, it Ecclw».
is said, is sweet to the fornicator. Garlands are wont to be *3' l*'
worn on the heads of bridegrooms, as a symbol of victory,
betokening that they approach the marriage bed unconquered
by pleasure. But if captivated by pleasure he has given
himself up to harlots, why does he wear the garland, since
he has been subdued?

Let us admonish them of these things. Let us employ
sometimes advice, sometimes warnings, sometimes threaten-
ing. In children we have a great charge committed to us.
Let us bestow great care upon them, and do every thing that
the Evil one may not rob us of them. But now our practice
is the very reverse of this. We take all care indeed to have
our farm in good order, and to commit it to a faithful
manager, we look out for it an ass-driver, and muleteer, and
bailiff, and a clever accomptant. But we do not look out for
what is much more important, for a person to whom we may

74 No inheritance like virtue. A Mother's duty to daughters.

l Tim. commit our son as the guardian of his morals, though this
. 3* _ is a possession much more valuable than all others. It is for
him indeed that we take such care of our estate. We take
care of our possessions for our children, but of the children
themselves we take no care at all. What an absurdity is
this ! Form the soul of thy son aright, and all the rest will
be added hereafter. If that is not good, he will derive no
advantage from his wealth, and if it is formed to goodness
he will suffer no harm from poverty. Wouldest thou leave
him rich ? teach him to be good : for so he will be able to
acquire wealth, or if not, he will not fare worse than they
who possess it. But if he be wicked, though you leave him
boundless wealth, you leave him no one to take care of it,
and you render him worse than those who are reduced to
extreme poverty. For poverty is better than riches for those
children who are not well-disposed. For it retains them in
some degree of virtue even against their will. Whereas
money does not suffer those who would be sober to continue
so, it leads them away, ruins them, and plunges them into
infinite dangers.

Mothers, be specially careful to regulate your daughters
well; for the management of them is easy. Be watchful
over them, that they may be keepers at home. Above all,
instruct them to be pious, modest, despisers of wealth, in-
different to ornament. In this way dispose of them in marriage.
For if you form them in this way, you will save not only
them, but the husband who is destined to marry them, and
- not the husband only, but the children, not the children only,
but the grandchildren. For the root being made good, good
branches will shoot forth, and still become better, and for all
these you will receive a reward. Let us do all things there-
fore, as benefiting not only one soul, but many through that
one. For they ought to go from their fathers' house to
marriage, as combatants from the school of exercise, furnished
with all necessary knowledge, and to be as leaven able to
transform the whole lump to its own virtue. And let your
sons be so modest, as to be distinguished for their steadiness
and sobriety, that they may receive great praise both from
God and men. Let them learn to govern their appetites, to

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Character to be formed in sons.

75

avoid extravagance, to be good economists, affectionate, and Hon.
submissive to role. For so they will be able to secure a IX-'
good reward to their parents, so all things will be done to
the glory of God, and to our salvation, through Christ Jesus
our Lord, with Whom, &c.

HOMILY X.

1 Tim. iii. 1, 2, S, 4.

If a man desire the office of a Bishop, he desireth a good
work. A Bishop then must be blameless, the husband of
one wife, vigilant, sober, of good behaviour, given to hospi-
tality, apt to teach ; not given to wine, no striker, not
greedy of filthy lucre; but patient, not a brawler, not
covetous ; one that ruleth well his own house, having his
children in subjection with all gravity.

(1) As now proceeding to discourse of the Episcopal
office, he sets out with shewing what sort of a person a Bishop
ought to be. And here he does not do it as in the course
of his exhortation to Timothy, but addresses all, and instructs
others through him. And what says he ? If a man desire
the office of a Bishop, I do not blame him, for it is a work of
protection. If any one has this desire, so that he does not
covet the dominion and authority, but wishes to protect the
Church, I blame him not. For he desireth a good work.
Even Moses desired the office, though not the power, and his
Act* 7, desire exposed him to that taunt, Who made thee a ruler and
Exod. a, a judge over us ? If any one, then, desire it in this way, let him
i4t desire it For the Episcopate is so called from having the
oversight of all.

A Bishop then, he says, must be blameless, the husband qf
one wife. This he does not lay down as a rule, as if he
must not be without one, but as prohibiting his having more
than one1. For even the Jews were allowed to contract

Character required in Bishops. 77

second marriages, and even to have two wives at one time. Bom.
For marriage is honourable. Some however say, that this is H^*13-
said that he should be the husband of one wife*. Blameless. 4.
Erery virtue is implied in this word ; so that if any one be
conscious to himself of any sins, he doth not well to desire
an office for which his own actions have disqualified him.
For such an one ought to be ruled, and not to rule others.
For he who bears rule should be brighter than any luminary;
bis life should be unspotted, so that all should look up to
him, and make his life the model of their own. But in
employing this exhortation, he had no common object in
new. For he too1 was about to appoint Bishops, (which i i. e.
also he exhorts Titus to do in his Epistle to him,) and as it £y°°*
was probable that many would desire that office, therefore he
urges these admonitions. Vigilant, he says, that is, circum-
spect, having a thousand eyes about him, quicksighted, not
having the eyes of his mind dimmed. For many things
occur which permit not a man to see clearly, to see things as
they are. For care and troubles, and a load of business on
all sides, press upon him. He must therefore be vigilant, not
only over his own concerns, but over those of others. He
must be well awake, he must be fervent in spirit, and, as it
were, breathe fire; he must labour and attend upon his duty
by day and by night, even more than a general upon his
army; he must be careful and concerned for all. Sober, of
good behaviour ', given to hospitality. Because these qualities
are possessed by most of those who are under their rule, (for
in these respects they ought to be equal to those who rule
over them,) he, to shew what is peculiar to the Bishops, adds,
apt to teach. For this is not required of him that is ruled, but
is most essential to him who has this rule committed to him\
Not given to wine: here he does not so much mean in-
temperate, as insolent and impudent No striker: this too
does not mean a striker with the hands. What means then
no striker? Because there are some who unseasonably smite

» This is literal from the Greek, bat CEcumenius says that some take it of
fa tense is difficult to make out from one see. Comp. Ex. xliv. 32.
the seeming tautology, unless he means b «ri{MM». A word often used a* he
that some supposed marriage enjoined, here explains it ; and vmpnim is used
The Greek will bear, ' and some say, even for contumely apart from inso-
le* him be the husband of one wife, was lenoe. Theodoret. Eccl. Hist. ▼. 17.
•aid with a riew to this.' See below.

Digitized by

78

Why higher attainments are not required.

l Tim. the consciences of their brethren, it seems to be said with

3 1-4

— — —reference to them. Not greedy qf filthy lucre, but patient:
not a brawler, not covetous; one that ruleth well his own
house, having his children in subjection with all gravity.
l Cor. 7, If then he who is married cares for the things qf the world,
and a bishop ought not to care for the things of the world,
why does he say the husband of one wife? Some indeed
think that he says this with reference to one who remains
l Cor. 7, free8 from a wife. But if otherwise, he that hath a wife may
m be as though he had none. For that liberty was then pro-
perly granted, as suited to the nature of the circumstances
then existing. And it is very possible, if a man will, so to
regulate his conduct For as riches make it difficult to enter
into the kingdom of Heaven, yet rich men have often entered
in, so it is with marriage. But why does he say, speaking of
a Bishop, that he should be not given to wine, hospitable,
when he should name greater things? Why said he not
that he should be an Angel, not subject to human passions ?
Where are those great qualities of which Christ speaks, which
even those under their rule ought to possess ? To be cru-
cified to the world, to be always ready to lay down their
Johnio, lives, as Christ said. The good Shepherd giveth his life for
Matt sheep ; and again, He that taketh not his cross andfol-
38. loweth after me, is not worthy qf me. But not given to
wine, he says ; a good prospect indeed, if such are the things
of which a Bishop is to be admonished ! Why has he not said
that he ought to be already raised above the world? But
dost thou demand less of the Bishop, than even of those in the
CoIom. world? For to these hesaith, Mortify your members which are
itom 6 uPon earth, and He that is dead, isfreedfrom sin. They
7. 9 that are Christ's have crucified the flesh; and Christ again
3^kel5,say8, Whosoever forsaketh not all that he hath, he is not
worthy qf Me. Why are not these things required by Paul ?
Plainly because few could be found of such a character,
and there was need of many Bishops, that one might preside
in every city.

(2) But because the Churches were to be exposed to attacks'1,
he requires not that superior and highly exalted virtue, but

* He seems to mean without a second The reading is not quite certain,
marriage. See 1 Cor. 7, 27. An old * i. e. And therefore to want many
Latin translation has this expressly, guardians.

The Church a household. Novices not to be advanced. 79

a moderate degree of it ; for to be sober, of good behaviour, Hom.
and temperate, were qualities common to many. Having his — — —
children in subjection with all gravity. This is necessary,
that an example might be exhibited in his own house. For
who would believe that he who had not his own son in sub-
jection, would keep a stranger under command? One that
ruieth well his own house. Even those who are without say
this, that he who is a good manager of a house will be a
good statesman. For the Church is, as it were, a small1 1 Doud.
household, and as in a house there are children and wife and ^at.'
domestics, and the man has rule over them all ; just so in
the Church there are women, children, servants. And if he
that presides in the Church has partners in his power, so
hath the man a partner, that is, his wife. Ought the Church
to provide for her widows and virgins ? so there are in a
family servants, and daughters, to be provided for. And, in
fact, it is easier to rule the house ; therefore he asks, if a
man know not how to rule his own house, how shall he take
care of the Church of God ?

Ver. 6. Not a novice*. He does not say, not a young
man, but not a new convert. For he had said, / have
planted, Apollos watered, but God gave the increase. i Cor.s,
Wishing then to point out such an one, he used this6*
word. For, otherwise, what hindered him from saying,
* Not a young man ?' For if youth only was an objection,
why did he himself appoint Timothy, a young man ? (and
this he proves by saying to him, Let no man despise thy l Tim.
youth.) Because 1 he was aware of his great virtue, and his4' 12*
great strictness of life. Knowing which he writes, From a 2 Tim.
child thou hast learned the holy Scriptures. And that he3' 16#
practised intense fasting is proved by the words, Use a
little wine for thine often infirmities ; which he wrote to
mm amongst other things, as, if he had not known of such
good works of his, he would not have written, nor given any
such charge to his disciple. But as there were many then
who came over from the Heathen, and were baptized, he
says, * Do not immediately advance to a station of dignity
a novice, that is, one of these new converts. For, if before

* nifyr$f, one newly planted. are not in Sav. they are supplied from

f These words, down to « disciple,' a Colb. Ma. in tbe last Paris Ed.

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80 A Bishop must be well reported of by all. Objections.

I Tim. he had well been a disciple, he should at once be made a
3* 7' Teacher, he would be lifted up into insolence. If before he
had learnt to be under rule, he should be appointed one of
the rulers, he would be puffed up : therefore he adds, Lest
being lifted up with pride, he fall into the condemnation qf
the devil, that is, into the same condemnation which Satan
incurred by his pride.

Ver. 7. Moreover he must have a good report qf them
which are without; lest he fall into reproach and the snare
qf the devil.

This is rightly said, as he was certain to be reproached by
them, and for the same reason perhaps he said, the husband

1 Cor. 7, qf one w\fe, though elsewhere he says, / would that all men

7- were even as I myself? that is, practising continency. That
he may not therefore confine them within too narrow a limit,
by requiring an over-strict conversation, he is satisfied to
prescribe moderate virtue. For it was necessary to appoint

Titos l, one to preside in every city, as he writes to Titus, That
*' thou shouldest ordain elders in every city, as I had appointed
thee. But what if he should have a good report, and fair re-
putation, and not be worthy of it? In the first place this
would not easily happen. It is much for good men to obtain
a good report among their enemies. But, in fact, he has not
left this to stand by itself; a good report also, he says, that is,
besides other qualities. What then, if they should speak evil
of him without a cause from envy, especially as they were
Heathens? This was not to be expected. For even they
will reverence a man of blameless life. Why then does he

2 Cor. 6, **y, speaking of himself, Through evil report and good report?

8- Because it was not his life that they assailed, but his preach-
ing. Therefore he says, through evil report. They were
slandered as deceivers and impostors, on account of their
preaching, and this because they could not attack their moral
characters and lives. For why did no one say of the Apostles,
that they were fornicators, unclean, or covetous persons, but
that they were deceivers, which relates to their preaching
only? Must it not be that their lives were irreproachable? It
is manifest.

Therefore so let us too live, and no enemy, no unbeliever,
will be able to speak evil of us. For he whose life is virtuous,

A good life honoured by Heathens.

81

is revered even by them. For truth stops the mouths even of Hon.
enemies. — - —

But how does he fall into a snare? By falling often into the
same sins, as those who are without. For if he be such a
character, the evil one soon lays another snare for him, and they
soon effect his destruction. But if he should have a good
report from his enemies, much more will he have it from his
friends. For that it is not likely that he, whose life is blame-
less, should be ill-reported of, we may infer from the words
of Christ ; Let your light so shine before men, that they may Matt 5,
see your good works, and glorify your Father which is in 16'
Heaven. But what if one be falsely accused, and from pecu-
liar circumstances be slandered? Well, this is a possible
case; but even such an one ought not to be promoted. For
the result is much to be feared. Therefore it is said he should
have a good report, for your good works are to shine. As there-
fore no one will say that the sun is dark, not even the blind,
(for he will be ashamed to oppose the opinion of all,) so him
that is of remarkable goodness no one will blame. And
though, on account of his doctrines, the Heathen will often
slander him, yet they will not attack his virtuous life, but will
join with others in admiring and revering it.

Let us then so live, that the name of God be not bias- Moral,
phemed. Let us not, on the one haud, look to human reputa-

(3)

tion; nor on the other, subject ourselves to an evil report,
but on both sides let us observe moderation; as he saitb,
Among whom ye shine as lights in the world. For on this Phil. 2,
account He left us here, that we may be as luminaries, that we 15*
may be appointed Teachers of others, that we may be as leaven ;
that we may converse as angels among men, as men with children ,
as spiritual with natural men, that they may profit by us, that we
may be as seed, and may bring forth much fruit. There were no
need of words, if we so shone forth in our lives, there were no
need of Teachers, did we but exhibit works. There would be
no Heathen, if we were such Christians as we ought to be. If
we kept the commandments of Christ, if we suffered injury,
if we allowed advantage to be taken of us, if being reviled we
blessed, if being ill-treated we did good ; if this were the 1 Cor.4^
general practice among us, no one would be so brutal as not12,

G

82 Bad Christians hinder conversion of Heathens.

l Tim. to become a convert to godliness. And to shew this ; Paul
■ 8> 7' was but one man, yet how many did he draw after him ? If
we were all such as he, how many worlds might we not have
drawn to us? Behold, Christians are more numerous than
Heathens. And in other arts, one man can teach a hundred
boys together; but here, where there are many more teachers,
and many more than the learners, no one is brought over.
For those who are taught, look to the virtue of their teachers:
and when they see us manifesting the same desires, pursuing
the same objects, power and honour, how can they admire
Christianity ? They see our lives open to reproach, our souls
worldly. We admire wealth equally with them, and even
more. We have the same horror of death, the same dread of
poverty, the same impatience of disease, we are equally fond
of glory and of rule. We harass ourselves to death from our
love of money, and serve the time. How then can they believe ?
From miracles? But these are no longer wrought. From our
conversation? It has become corrupt. From charity? Not
a trace of it is any where to be seen. Therefore we shall
have to give an account not only of our own sins, but of the
injury done by them to others.

Let us then return to a sound mind; let us watch, and
shew forth a heavenly conversation upon earth. Let us say,
Phil, a, Our conversation is in heaven, aud let us upon earth main-
tain the contest. There have been great men, it may be said,
amongst us, but ' how,' says the Greek, * shall I believe it?
for I do not see any thing like it in your conduct. If
this is to be said, we too have had our philosophers, men ad-
mirable for their lives.' i But shew me another Paul, or a
John: you cannot.' Would he not then laugh at us for
reasoning in this manner? Would he not continue to sit
still in ignorance, seeing that the wisdom we profess is in
words, not in works? For now for a single halfpenny ye are
ready to slay or be slain ! For a handful of earth thou raisest
lawsuit after lawsuit! For the death of a child thou turnest
all upside down ! I omit other things that might make us
weep; your auguries, your omens, your superstitious observ-
ances, your casting of nativities, your signs, your amulets,
your divinations, your incantations, your magic arts. These

Misery of Hell not the less for numbers. 88

we crying sins, enough to provoke the anger of God; that Hom.
after He has sent His own Son, you should venture on such x*
things as these.

What then can we do but weep? For hardly is a small
portion of the world in the way of salvation, and they who
are perishing hear it, and rejoice that they are not destined to
suffer alone, but in company with numbers. But what cause
is this for joy? That veTy joy will subject them to punish-
ment. For do not think that it is there as here, that to have
companions in suffering affords consolation. And whence is
this manifest? I will make it clear. Suppose that a man were
commanded to be burnt, and that he saw his own son burning
with him, and that the smell of his scorched flesh rose to his
nostrils; would it not be of itself death to him? No doubt.
And I will tell you how it is. If those who are not suffering,
yet seeing those things are benumbed and faint with terror,
much more will they be so affected, who are themselves
sufferers. Wonder not at this. Hear a certain wise one
saying, Art thou become weak as we? art thou become like Is. 14
unto us? For human nature is disposed to sympathy, and 10,
the affections of others move us to pity. Will then a father
seeing his son in the same condemnation, or a husband his
wife, or a man his fellow man, receive consolation, and not
rather an aggravation of his sufferings? Are not we in such
case the more overcome ? But there, you say, there are no
such feelings. I know there are not; but there are others
much more wretched. For there will be wailing inconso-
lable, all witnessing each other's torments. Do they who
are famishing derive comfort in their distress from the parti-
cipation of others? It is no consolation surely to see a son,
a father, a wife, or grandchildren, suffering the same punish-
ment If one sees friends in such case, is it any comfort?
None! None! It rather adds to the intensity of our own
sufferings! Besides, there are evils, which by reason of their
severity cannot be mitigated by being common. If two men
were together thrown into the fire, would they comfort one
another? Tell me; if we have ever been attacked by a
violent fever, have we not found that all consolation has
failed us? for there are calamities, so overwhelming as to
leave no room for comfort in the soul. When a wife has lost

o 2

Digitized by

84

No real hope but in Repentance.

] Tim. her husband, is it a lessening of her grief to number up the
3' 7* many who have suffered the like loss? Let us not therefore
be supported by any such hope, rather let us find our sole
consolation in repenting of our sins, in pursuing the good
path that leads to Heaven, that we may obtain the kingdom
of Heaven, by the grace and lovingkindness of Jesus Christ
our Lord, with Whom, &c.

Digitized by

HOMILY XL

I.Tim, iii. 8, 9, 10.

Likewise must the deacons be grave, not doubletongued, not
given to much urine, not greedy of filthy lucre ; holding
the mystery of the faith in a pure conscience. And let
these also first be proved: then let them use the office of a
deacon, being found blameless.

Discoursing of Bishops, and having described their (1)
character, and the qualities which they ought to possess,
and having passed over the order of Presbyters, he proceeds
to that of deacons. The reason of this omission was, that
between Presbyters and Bishops there was no great differ-
ence. Both had undertaken the office of Teachers and
Presidents in the Church, and what he has said concerning
Bishops is applicable to Presbyters. For they are only
superior in having the power of ordination, and seem to have
no other advantage over Presbyters.

Likewise the deacons. That is, they should have the same
qualities as Bishops. And what are these same. To be blame-
less, sober, hospitable, patient, not brawlers, not covetous.
And that he means this when he says likewise, is evident
from what he says in addition, grave, not double t on gned ;
that is, not hollow or deceitful. For nothing so debases a
man as deceit, nothing is so pernicious in the Church as
insincerity. Not given to much urine, not greedy of filthy
lucre; holding the mystery of the faith in a pure conscience.

86 Trial and qualities of Deacons. Deaconesses.

TiMj Thus he explains what he means by blameless. And here
— — ' he requires, though in other words, that he be not a novice,
where he says, Let these also first be proved, where the conjunc-
tion also is added, as connecting this with what had been
said before of Bishops, for nothing intervenes between. And
there is the same reason* for the not a novice in that case.
For would it not be absurd, that when a newly purchased
slave is not intrusted with any thing in a house, till he has
by long trial given proofs of his character, yet that one should
enter into the Church of God from a state of heathenism,
and be at once placed in a station of preeminence ?

Ver. 11. Even so must the women* be grave, not slan-
derers, sober, faithful in all things.

Some have thought that this is said of women generally,
but it is not so, for why should he introduce any thing about
women to interfere with his subject? He is speaking of
those who hold the rank of Deaconesses.

Ver. 12. Let the Deacons be the husband of one wife.
.e. the This1 must be understood therefore to relate to Deaconesses,
ifore. For that order is necessary and useful and honourable in
the Church. Observe how he requires the same virtue from
the Deacons, as from the Bishops, for though they were not
of equal rank, they must equally be blameless; equally pure.

Billing their children and their own houses well.

Ver. 13. For they that have used the office of a Deacon
well purchase to themselves a good degree, and much bold-
ness in the faith which is in Christ Jesus.

Every where they are required to rule their children well,
that others may not be scandalized by their misconduct

They that use the office of a Deacon well, purchase to
themselves a good degree, that is, advancement, and much
boldness in the faith of Jesus Christ; as if he would say, that
those who have been found vigilant in the lower degree e will
soon ascend to the higher.

Ver. 14, 15. These things write I unto thee, hoping to
come unto thee shortly. But if I tarry long, that thou

* He had not noticed this reason on literal,

the passage, probably because he con- e Or, 1 in things below/ He may

sidered that St Paul purposely deferred refer to the Deacon's temporal min-

H to this place. istry.

*> E. V. Their wivet. The other is

Tlte Church a pillar of Truth in the world.

87

mayest know how thou oughtest to behave thyself in the house Hom.
qf God, which is the Church qf the living God, the pillar XL
and ground qf the truth.

That he may not plunge Timothy into dejection by giving
him orders about such matters, he says, I write thus not as
though I were not coming, but 1 will indeed come, still in
case I should be delayed, that thou mayest not be distressed.
And this he writes to him to prevent his being dejected, but
to others in order to rouse them to greater earnestness.
For his presence, though only promised, would have great
effect. Nor let it seem strange that, though foreseeing every
thing through the Spirit, he was yet ignorant of this, and
only says, I hope to come, but if I tarry, which implies un-
certainty. For since he was led by the Spirit, and did not
act from his own inclination, he was naturally uncertain about
this matter.

That thou mayest know, he says, how thou oughtest to
behave thyself in the house of God, which is the Church of
the living God, the pillar and ground of the truth. Not
like that Jewish house. For it is this that maintains the
foith and the preaching of the Word. For the truth is the
pillar and the ground of the Church d.

Ver. 16. And without controversy great is the mystery of
godliness ; God was manifest in the flesh, justified in the
Spirit

Here he speaks of the Dispensation e in our behalf. Tell
me not of the bells, nor of the holy of holies, nor of the high
priest. The Church is the pillar of the world. Consider
this mystery, and thou mayest be struck with awe : for it is
indeed a great mystery, and a mystery of godliness, and that
without controversy or question, for it is beyond all doubt.
Since in bis directions to the Priests he had required nothing
like what is found in Leviticus, he refers the whole matter to
Another, saying, God was manifest in the flesh. The Creator
was seen incarnate. He was justified in the Spirit. As it
is said, Wisdom is justified of Iter children, or because He
practised no guile, as the Prophet says, Because he had done Is. 53,9.
no violence, neither was guile found in his mouth. Seen of\^£v

d i. e. the truth in itself supports supports the world,
the Church, the Church through it e i. e. the Incarnation.

88 Danger of wine. Mystery of the Incarnation.

I Tim. Angels. So that Angels together with lis saw the Son of
3,1 M&' God, not having before seen Him. Great, truly great, was

this mystery! Preached unto the Gentiles, believed on in the
world. He was heard of and believed in through all parts

Ps.i9,4.0f the world, as the Prophet foreshewed, saying, Their sound
is gone out into all the world. Think not that these things
are mere words, for they are not, but full of hidden realities.

Acta l, Received up into glory. He ascended upon clouds. This

II Jesus, it is said, Who is taken up front you, shall so come in
like manner as ye have seen Him go into heaven.

The discretion of the blessed Paul is observable. When
he would exhort the Deacons to avoid excess in wine, he
does not say, ' Be not drunken,' but not even given to much
wine. A proper caution; for if those who served in the
Temple did not taste wine at all, much more should not
these. For wine produces disorder of mind, and where it
does not cause drunkenness, it destroys the energies and
relaxes the firmness of the soul.

The dispensation in our behalf he calls a mystery, and
well may it be so called, since it is not manifest to all, nay,
it was not manifest to the Angels, for how could it, when it
Eph. 3, was made known by the Church. Therefore he says, without
10* controversy great is the mystery. Great indeed was it. For
God became Man, and Man became God. A Man was seen
without sin ! A Man was received up, was preached in the
world ! Together with us the Angels saw Him. This is
indeed a mystery! Let us not then expose f this mystery.
Let us not lay it forth every where, but let us live in a manner
worthy of the mystery. They to whom a mystery is in-
trusted are great persons. We account it a mark of favour,
if a king intrusts a secret to us. But God has committed
His mystery to us, yet are we ungrateful to our Benefactor,
as if we had not received the greatest benefits. Our insensi-
bility to such a kindness should strike us with horror. And
how is that a mystery which all know ? In the first place all
do not know it, and before then too they knew it not, but now
it is made manifest *.

f The word Uc^urii^iuy seems to be trine,
used in a bad sense, as of disgracing, or « So 6. Sav. mar. tnd Old Lat.
irreverently handling the sacred doc- The printed text is, * It is a mystery

Sacrifice of goods rewarded in this life. 80

In keeping this mystery, then, let us be faithful to our Hom.
trust. So great a mystery has He entrusted to us, and -/

j XT- .1 * i *t Moral.

we do not trust Him even with our money, though He (2)
has bid us lay up our wealth with Him, where none can
take it away, neither can moth nor thief waste it And
He promises to repay us a hundred-fold, yet we obey Him
not Yet here if we entrust- any with a deposit, we receive
nothing back in addition, but are thankful if that is restored
which we deposited. Jf a thief steals it there, He saith, set
that to My account; I say not to thee, a thief has taken it,
or moth devoured it He repays a hundred-fold here, and
eternal life is superadded hereafter, yet do we not lay up
our treasure there! 4 But,' you say, * He repays slowly.' Well
this too is a proof of the greatness of His gift, that He does
not repay here in this mortal life ; or rather He does repay
even here a hundred-fold. For did not Paul leave here his
tools1, Peter his rod and hook, and Matthew his seat of cus- 'r^Zx**.
torn ? and was not the whole world opened to them more
than to kings ? Were not all things laid at their feet ? Were
they not appointed rulers2, and lords? Did not men com-*j;«*,-
mit their lives into their hands ? suspend themselves wholly r*,#
upon their counsel, and enlist in their service? And do we
not see many similar occurrences even now? Many men of
poor aud humble means, who did but handle the spade, and
had hardly a sufficiency of necessary food, having but the
character of monks, have been celebrated above all men, and
honoured of kings.

Are these things inconsiderable? Well, consider that
these are but additions, the principal sum is stored up
for the life to come. Despise riches, if thou wouldest have
riches. If thou wouldest be truly rich, become poor. For
such are the paradoxes of God. He would not have thee
rich from thy own care, but from His grace. Leave these
things to Me, He says; make spiritual things thy concern,
that thou mayest know My power. Flee from that yoke of
slavery, which riches impose. As long as thou cleavest to
them, thou art poor. When thou despisest them, thou art
doubly rich, in that such things shall flow in upon thee from

which all know, yea rather which all made manifest to all.'

knew not before, but which in now * See on Stat. Hom. i. (9) Tr. p. 22.

Digitized by

90 True Riches. How to lake riches hence with us.

1 Tim. every side, and in that thou shalt want none of those things,
- which the multitude want. For not to possess much, but to

need little, is to be rich indeed. The king, so long as he
wants aught, differs not from the poor man. For this is
poverty, to stand in need of others; and by this argument the
king is poor, in so far as he stands in need of his subjects.
But he that is crucified to the world is not so; he wants for
nothing ; for his hands are sufficient for his subsistence, as
Acta 20, Paul said, Tliese hands have ministered to my necessities,
and to them that were with me. These are his words who

2 Cor. says, As having nothing, yet possessing all things. This is
' " he who was thought a God by the inhabitants of Lystra. If

thou wouldcst obtain worldly things, seek Heaven ; if thou
wouldest enjoy things here, despise them. For, Seek ye first

Matt. 6, the kingdom of God, He saith, and all these things shall be
added unto you.

Why dost thou admire these trifles? Why long for things

« See on of no real worth ? How long is one poor 1 ? how long a beggar ?

Phil, l, j^osg thine eyes to heaven, think of the riches there, and

Honnii. smile at gold; think of how little use it is; that the enjoyment
r'p* ' of it lasts but for the present life, and that compared with
eternity, the present life is as a grain of sand, or as a drop of
water to the boundless ocean. This wealth is not a posses-
sion, it is not property, it is a loan for use. For when thou
diest, willingly or unwillingly, all that thou hast goes to
others, and they again give it up to others, and they again to
others. For we are all sojourners ; and the tenant of the
house is more truly perchance the owner of it, for the owner
dies, and the tenant lives, and still enjoys the house. And if
the latter hires it, the other might be said to hire it too :
for he built it, and was at pains with it, and fitted it up.
Property, in fact, is but a word : we are all owners in fact
but of other men's possessions. Those things only are our
own, which we have sent before us to the other world. Our
goods here are not our own; we have only a life interest in
them; or rather they fail us during our lives. Only the vir-
tues of the soul are properly our own, as alms-giving and
charity. Worldly goods, even by those without, were called
external things, because they are without us. But let us
make them internal. For wc cannot take our wealth with

Digitized by

Lands change owners. Pomp absurd and despicable. 91

us, when we depart hence, but we can take our charities. Hom.
But let us rather send them before us, that they may prepare ~XL
for us an abode in the eternal mansions. 9. 9

Goods 1 are named from use*, not from lordship, and are not (3)
our own, and possessions are not a property but a loan. For
how many masters has every estate had, and how many will it
have! There is a sensible proverb, (and popular proverbs,
when they contain any wisdom, are not to be despised,) O
field, how many men's hast thou been, and how many men's
wilt thou be ? This we should say to our houses and all our
goods. Virtue alone is able to depart with us, and to accom-
pany us to the world above. Let us then give up and extinguish
that love of wealth, that we may kindle in us an affection for
heavenly things. These two affections cannot possess one
soul. For it is said, Either he will hate the one, and love Matt. 6,
the other ; or else he will hold to the one, and despise the other. 24#
Seest thou a man with a long train of attendants, clear-
ing a way3 along the streets, clothed in silken garments, s
riding aloft, and stiffening his neck ? Be not overawed, but**-
smile. As we laugh when we see children playing at kings,
so laugh at his state, for it is no better than theirs, nor in-
deed so pleasant, for there is not the same innocence and
simplicity as with children. With them it is laughter and
pleasure, here is a man made ridiculous and contemptible.

Glorify God, Who has kept thee free from this theatrical
ostentation. For, if thou wilt, humble as thy station is, thou
mayest be higher than he who is exalted in his chariot. And
why? because, though his body is a little raised from the
earth, his soul is fixed upon it, for My strength, he saith, p8> l02>
cleaveth to my Jlesh, but thou in thy spirit walkest in heaven. 6« ?
What though he has many attendants clearing his way ? is
he more honoured by this than his horse ? and what an ab-
surdity is it, to drive men before one to clear the way for a
beast to pass ! Then what sort of honour is it to bestride a
horse? an honour shared by his slaves! Yet some are so
vain of this, that they have it led after them even though
they do not want it. What greater folly can there be ? To
wish to be distinguished by their horses, by the costliness of
their garments, by their retinue ! What can be more contempt-
ible than glory w hich consists in horses, and servants ? Art thou

Digitized by

92

Graces of the soul the true ornaments.

I n 'i"' v*rtuous ' use no* suc^ distinctions. Have ornaments in

J " thyself. Be not indebted for thy glory to the presence of others.

To such honour the most wicked, corrupt, and base of men
may attain; all indeed who are rich. Actors and dancers
may ride on horseback with a servant running before them,
yet are they but actors and dancers still. Their horses and
attendants procure them no respect. For when the graces of
the soul are wanting to such persons, the addition of these
external things is superfluous and vain. And as when a wall
is weak, or a body disordered, whatever you put upon it, it
still remains unsound and decayed ; so in this case ; the soul
continues the same, and receives no advantage from things with-
out, not though the man wear a thousand ornaments of gold.
Let us not therefore be anxious for such things. Let us
withdraw ourselves from temporal things, and pursue greater,
even spiritual distinctions, which will render us truly objects
of veneration, that we also may obtain the blessings of
futurity, through the grace and lovingkindness of our Lord
Jesus Christ, with Whom, &c.

HOMILY XII.

1 Tim. iv. 1, 2, 3.

Now the Spirit speaketh expressly, that in the latter times
some shall depart from the faith, giving heed to seducing
spirits, and doctrines qf devils; speaking lies in hypocrisy;
having their conscience seared with a hot iron; forbidding
to marry, and commanding to abstain from meats, which
Ood hath created to be received with thanksgiving qf them
which believe and know the truth.

As those who adhere to the faith are fixed on a safe (1)
anchor, so those who fall from the faith can no where rest ;
but, after many wanderings to and fro, they are borne at last
into the very gulph of perdition. And this he had shewn
before, saying, that some had already made shipwreck con-
cerning the faith, and now he says, Now the Spirit speaketh
expressly, tha t in the latter times some shall depart from the
faith, giving heed to seducing spirits. This is said of the
Manichseans, the Encratites', and the Marcionites, and the
whole of their tribe b, that they should hereafter depart from
the faith. Seest thou that this departure from the faith is
the cause of all the evils that follow !

* St. Chrys. often speaks of the did not acknowledge St Paul's Epistles.

Manicheesand Marcionites, but rarely Eusebius, iv. 28, 29. that Tatian was

of the Encratites. They are mentioned the author of this heresy, and so Epi-

more than once by Clem. Al. who says, phanius, who treats of its several points

(Strom. 7.) that they are named from at length. Her. 26. (Montf.)
* Temperance.' (iy»^«ri/«.) Origen '» Literally * shop.'
(cont Cel. v. 65. p. 628.) says, they

94 Heresies foretold. Commanding to abstain from meats.

l Tim. But what is expressly? Plainly, clearly, and beyond doubt.

4y 1 3- Marvel not, he says, if some having departed from the faith
still adhere to Judaism. There will be a time, when even
those who have partaken of the faith will fall into a worse
error, not only with respect to meats, but to marriages, and
other such things, introducing the most pernicious notions.
This refers not to the Jews, (for the latter times, and a depar-
ture from the faith, is not applicable to them ;) but to the Ma-
nichees, and the founders of these sects. And he calls them
very justly, seducing spirits, since it was by these they were
actuated in speaking such things. Speaking lies in hypocrisy.
This implies that they utter not these falsehoods through ig-
norance and unknowingly, but as acting a part, knowing
the truth, but having their conscience seared, that is, being
men of evil lives.

But why does he speak only of these heretics? Christ had

Matt before said, Offences must need come, and He had predicted

,8» 7- the same in his parable of the sower, and of the springing up
of the tares. But here admire with me the prophetic gift of
Paul, who, before the times in which they were to appear,
specifies the time itself. As if he had said, Do not wonder,
if, at the commencement of the faith, some endeavour to bring
in these pernicious doctrines; since, after it has been esta-
blished for a length of time, many shall depart from the faith.
Forbidding to marry, and commanding to abstain from meats.
Why then has he mentioned no other heresies? Though not
particularized, they are implied by the expressions of se-
ducing spirits and doctrines of devils. But he did not wish
to instil these things into the minds of men before the time ;
but that which had already commenced, the case of meats,
he specifies. Which God hath created to be received with
thanksgiving of them which believe and know the truth.
Why did he not say, by the unbelievers too? How by the
unbelievers, when they exclude themselves from them by
their own rules? But is not luxury forbidden? Certainly
it is. But why? if good things are created to be received.
Because He created bread, and yet too much is forbidden ;
and wine also, and yet excess is forbidden; and we are not
commanded to avoid dainties as if they were unclean in
themselves, but as they corrupt the soul by excess.

Digitized by

No creature unclean. Meats how sanctified.

95

Ver. 4. For every creature qf God is good, and nothing Hon.
to be refused, \f it be received with thanksgiving. XIL.

If it be the creature of God, it is good. For all things, it Gen. l,
is said, were very good. By speaking thus of things eatable,31*
he by anticipation impugns the heresy of those who introduce
an uncreated matter, and assert that these things proceed
from it. But if it is good, why is it sanctified by the word qf
God and prayers? For it must be unclean, if it is to be
sanctified? Not so, here he is speaking to those who
thought that some of these things were common; therefore
he lays down two positions : first, that no creature of God is
unclean: secondly, that if it were become so, you have a
remedy, seal ite, give thanks, and glorify God, and all the
uncleanness passes away. Can we then sp cleanse that which
is offered to an idol? If you know not that it was so offered.
But if, knowing this, you partake of it, you will be unclean ;
not because it was offered to an idol, but because contrary to
an express command, you thereby communicate with devils.
So that it is not unclean by nature, but becomes so through
your wilful disobedience. What then, is not swine's flesh
unclean? By no means, when it is received with thanks-
giving, and with the seal; nor is any thing else. It is your
unthankful disposition to God that is unclean.

Ver. 6. ff thou put the brethren in remembrance qf these
things , thou shalt be a good minister of Jesus Christ, nourished
up in the words qf faith and qf good doctrine, whereunto thou
hast attained.

What are the things here meant? The same which he had
before mentioned, that great is the mystery; that to abstain
from meats is the doctrine of devils, that they are cleansed by
the word qf God and prayer.

Ver. 7. But refuse prqfane and old wives9 fables, and ex-
ercise thyself rather unto godliness.

Putting them in remembrance, he says; here you observe
no authority; but all is condescension: he does not say ' com-
manding9 or ' enjoining,' but reminding them : that is, suggest
these things as matter of advice, and so enter into discourses
with them concerning the faith, being nourished up, he says,
meaning to imply constancy in application to these things.

"i.e. with the sign of the cross, w^Aytw§9.

96 Spiritual Food and Exercise.

i^Tim. For as we set before us day by day this bodily nourish -
* • ment, so he means, let us be continually receiving discourses
concerning the faith, and ever be nourished with them. What

• * ' • J J » -r» • .1 t

C» 7 — ~ ~* " — ~' — • • • — — —

is this, being nourished up? Ruminating upon them ; attending
ever to the same things, and practising ever the same, for it
is no common nourishment that they supply.

But refuse profane and old wives' fables. By these are
meant Jewish traditions, and he calls them fables, either be-
cause of their falsehood or their unseasonableness. For
what is seasonable is useful, but what is unseasonable is not
only useless but injurious. Suppose a man of adult age to be
suckled by a nurse, would he not be ridiculous, because it
is unseasonable ? Profane and old wives* fables, he calls
them, partly because of their obsoleteness, and partly because
they are impediments to faith. For to bring souls under fear,
that are raised above these things, is an impious command-
ment. Exercise thyself unto godliness. That is, unto a
pure faith and a moral life ; for this is godliness. So then
we need exercise,
iyvvm. Ver. 8. For bodily exercise1 projiteth little.

This has by some been referred to fasting ; but away with
such a notion ! for that is not a bodily but a spiritual exer-
cise. If it were bodily it would nourish the body, whereas
it wastes and makes it lean, so that it is not bodily. Hence
he is not speaking of the discipline* of the body. What we
Z£m- need> therefore, is the exercise3 of the soul. For the exercise
r/« of the body hath no profit, but may benefit the body a little,
but the exercise d of godliness yields fruit and advantage both
here and hereafter.

This is a faithful saying, that is, it is true that godliness
is profitable both here and hereafter. Observe how every
where he brings in this, he needs no demonstration, but
simply declares it, for he was addressing Timothy.

So then even here, we have good hopes ? For he who is
conscious to himself of no evil, and who has been fruitful in
good, rejoices even here: as the wicked man on the other
hand is punished here as well as hereafter. He lives in
perpetual fear, he can look no one in the face with con-

raul U8es the other, poses wa* familiar to all Greeks.

Digitized by

God the Prefer vet of all men. Virginity not enjoined. 97

fidence, he is pale, trembling, and full of anxiety. Is it not
so with the fraudulent, and with thieves, who have no satis-
faction even in what they possess ? Is not the life of mur-
derers and adulterers most wretched, who look upon the sun
itself with suspicion? Is this to be called life? No; rather a
horrid death !

Ver. 10. For therefore toe both labour and suffer reproach,
because we trust in the living God, who is the Saviour of all
men, specially qf them that believe.

This in effect is to say, wherefore do we mortify ourselves,
unless we expect future blessings? Have we endured so
many evils, submitted to so many reproaches, suffered such
insults and calumnies, and such numerous calamities in vain ?
For if we did not trust in the living God, on what account
did we submit to these things? But if God is here the
Saviour • of the unbelieving, much more is He of the faithful
hereafter. What salvation does he speak of? That to comef?
Wlio is the Saviour, he says, of all men, specially of them
that believe. At present he is speaking of that which is
here. But how is He the Saviour of the faithful ? Had he not
been so, they must long since have been destroyed, for all
men have made war upon them. He calls him here to
endure perils, that having God for his Saviour he may not
faint, nor need any aid from others, but willingly and with
fortitude endure all things. Even those who eagerly grasp
at worldly advantages, supported by the hope of gain, cheer-
fully undertake laborious enterprises.

It is then the last time. For in the latter times, he says,
some shall depart from the faith. Forbidding to marry.
And do not we forbid to marry? God forbid. We do not
forbid those who wish to marry, but those who do not wish
to marry, we exhort to virginity. It is one thing to forbid,
and another to leave one to his own free choice. He that
forbids, does it once for all, but he who recommends virginity
as a higher state, does not forbid marriage, because he
prefers virginity.

Forbidding to marry, he says, and commanding to abstain

• or Preserver. or to taken in the old Translation. B.

1 The Editor ventures to mark this once had which gives this sense with
as a question, though not so printed, or without a question.

H

Digitized by

98 Meats typical. Unless arguing to be shunned.

1 Tim. from meats, which God hath created to be received with
A'JOL. thanksgiving of them which believe and know the truth.
It is well said, who know the truth. The former things then
were a type. For nothing is unclean by nature, but it be-
comes so through the conscience of him that partakes of it.
And what was the object of the prohibition of so many
meats? To restrain excessive luxury. But had it been
said, ' eat not for the sake of luxury,9 it would not have been
borne. They were therefore shut up under the necessity of
the law, that they might abstain from the stronger principle
of fear. The fish was not forbidden, though it was mani-
festly more unclean than the swine. But they might have
learned how pernicious luxury was from that saying of
Deut Moses, Jeshurun waxed fat, and kicked. Another cause of
M» lfi- these prohibitions might be, that being straitened for other
food, they might be reduced to slaughter sheep and oxen; he
therefore restrained them from other things, on account of
Apis and the calf, which was an abomination, ungrateful,
polluted, and profane f .
(3) Put them in remembrance of these things, meditate upon*
these things, for by the expression, nourished up in the
words of faith and sound doctrine, is implied that he should
not only recommend these things to others, but himself
practise them. For he says, Nourished up in the words of
faith, and of good doctrine, whereunto thou hast attained.
But refuse profane and old wives' fables. Why does he not
say, abstain from them, but refuse ? He thus intimates that
they should be utterly rejected. His meaning is, that he
should not enter into any disputation with the teachers of
them, but recommend to his own people the things prescribed
above. For nothing is to be gained by contending with
perverse men, unless where it might have an injurious effect,
if we were supposed from weakness to decline arguing with
them.

But exercise thyself unto godliness, that is, unto a pure life,
and the most virtuous conversation. He that exerciseth him-
self, even when it is not the season of contest, acts always as
if he were contending, practises abstinence, endures all toils,

t This is scarcely intelligible. B. thankful, wicked, and profane.'
has, * for he is unclean, who is un- h Or, practice, t. 15.

Spiritual exercise rewarded. Worldly labour vain. 99

is always anxious, endures much labour. Exercise thyself, he Hom.
saith, unto godliness; for bodily exercise projiteth Utile, but XXI*
godliness is profitable for all things, having the promise of
the life that now is, and of that which is to come. And why,
says one, does he mention this bodily exercise ? To shew by
comparison the superiority of the other, in that the former is
of no solid advantage, though it is attended with many toils,
whilst the latter has a lasting and abundant good. As when
he bids women adorn themselves, not with broidered hair, or
gold, or costly array : but which becometh women possessing
godliness; with good works. iTim.2,

This is a faithful saying, and worthy of all €^ceptation.9ul°R\L,
For therefore we both labour and suffer reproach. Did Paul
then suffer reproach, and art thou impatient ? Did Paul labour,
and wouldest thou live luxuriously ? But had he lived luxuri-
ously, he would never have attained such great blessings. For if
worldly goods, which are uncertain and perishable, are never
gained by men without labour and pains, much less are spiritual.
Well, saith one, but some inherit them. Yet even when inherited
they are not guarded and preserved without labour, and care,
and trouble, no less than those have that have gained them.
And I need not say that many who have toiled and endured
hardships have been disappointed at the very entrance of the
harbour, and an adverse wind has caused the wreck of their
hopes, when they were upon the point of possession. But
with us there is nothing like this. For it is God who pro-
mised, and that hope maketh not aihamed. Ye who are Rom. 5,
conversant with worldly affairs, know ye not how many men,5,
after infinite toils, have not enjoyed the fruit of their labours,
either being previously cut off by death, or overtaken by mis-
fortune, or assailed by disease, or ruined by false accusers, or
some other cause, which amidst the variety of human casu-
alties, has forced them to go with empty hands ?

But do you not see the lucky men, says one, who with little
labour acquire the good things of life? What good things?
Money, houses, so many acres of land, trains of servants,
heaps of gold and silver ? Can you call these good things,
and not hide your head for shame ? A man called to the pur-
suit of heavenly wisdom, and gaping after worldly things,

h2

100 Riches no real good, and never justly gathered.

l Tim. and calling them * goods,' which are of no value ! If these
Aj 10, things are good, then the possessors of them must be called
good. For is not he good, who is the possessor of what is
good ? But when the possessors of these things are guilty of
fraud and rapine, shall we call them good ? For if wealth is
a good, but is increased by grasping, the more it is increased,
the more will its possessor be considered to be good. Is the
grasping man then good ? But if wealth is good, and increases
by grasping, the more a man grasps, the better he must be.
Is not this plainly a contradiction? But suppose the wealth
is not gained wrongfully. And how is this possible ? So de-
structive a passion is avarice, that to grow rich without
Lukei6, injustice is impossible. This Christ declared, saying, Make
19 to yourselves friends qf the Mammon qf unrighteousness.
But what if he succeeded to his father's inheritance ? Then
he received what had been gathered by injustice. For it was
not from Adam that his ancestor inherited riches, but, of the
many that were before him, some one must probably have
unjustly taken and enjoyed the goods of others. What
then ? he says, did Abraham hold unrighteous wealth ; and
Job, that blameless, righteous, and faithful man, who feared
God and eschewed evil? Theirs was a wealth that consisted
not in gold and silver, nor in houses, but in cattle. Besides
i iii- this, he was enriched by God1. And the author of that book,
rejatmg what happened to that blessed man, mentions the
loss of his camels, his mares and asses, but does not speak of
treasures of gold or silver being taken away. The riches of
Abraham too were his domestics. What then ? Did he not buy-
Gen. 19, them? No, for to this very point the Scripture says, that the
u- three hundred and eighteen were born in his house. He had
Gen. 24, also sheep and oxen. Whence then did he send gold to
Jj ; 12> Rebekah ? From the gifts which he received from Egypt
without violence or wrong.
(4) Tell me, then, whence art thou rich ? From whom didst
thou receive it, and from whom he who transmitted it to
thee ? From his father and his grandfather. But canst thou,
ascending through many generations, shew the acquisitionjust?
It cannot be. The root and origin of it must have been
injustice. Why? Because God in the beginning made not

Digitized by

Wealthy however gained, is GocTs, not ours. 101

one man rich, and another poor. Nor did He afterwards Hom.
take and shew to one treasures of gold, and deny to the other XI1'
the right of searching for it: but He left the earth free to all
alike. Why then, if it is common, have you so many acres
of land, whilst your neighbour has not a portion of it ? It
was transmitted to me by my father. And by whom to him ? By
his forefathers. But you must go back and find the original
owner. Jacob had wealth, but it was earned as the hire of
his labours.

But I will not urge this argument too closely. Let your
riches be justly gained, and without rapine. For you are not
responsible for the covetous acts of your father. Your wealth
may be derived from rapine ; but you were not the plunderer.
Or granting that he did not obtain it by robbery, that his
gold was cast up somewhere out of the earth. What then ?
Is wealth therefore good? By no means. At the same
time it is not bad, he says, if its possessor be not covetous ;
it is not bad, if it be distributed to the poor, otherwise it is
had, it is ensnaring. ' But if he does not evil, though he
does no good, it is not bad,' he argues. True. But is not
this an evil, that you alone should have the Lord's property,
that you alone should enjoy what is common P Is not the
earth GocFs, and the fulness thereof? If then our possessions
belong to one common Lord, they belong also to our fellow
servants. The possessions of one Lord are all common. Do we
not see this the settled rule in great houses? To all is given
an equal portion of provisions, for it proceeds from the treasures
of their lord. And the house of the master is opened to all.
The King's possessions are all common, as cities, market-
places, and public walks. We all share them equally.

Mark the wise dispensation of God. That He might put
mankind to shame, He hath made certain things common, as
the sun, air, earth, and water, the heaven, the sea, the light,
the stars; whose benefits are dispensed equally to all as
brethren. We are all formed with the same eyes, the same
body, the same soul, the same structure in all respects1, all
things from the earth, all men from one man, and all in the

1 * Hath not a Jew the same organs, Merchant of Venice,
the same dimensions?' Shakespeare,

102 Chief things common by nature. Real good.

l Tim. same habitation. But these are not enough to shame us.

— 1 — - Other things then (as we have said) He hath made common,
as baths, cities, market-places, walks. And observe, that
concerning things that are common there is no contention,
but all is peaceable. But when one attempts to possess him-
self of any thing, to make it his own, then contention is intro-
duced, as if nature herself were indignant, that when God
brings us together in every way, we are eager to divide and
separate ourselves by appropriating things, and by using
those cold words ' mine and thine.' Then there is conten-
tion and uneasiness. But where this is not, no strife or con-
tention is bred. This state therefore is rather our inheritance,
and more agreeable to nature. Why is it, that there is never
a dispute about a market place ? Is it not because it is com-
mon to all ? But about a house, and about property, men are
always disputing. Things necessary are set before us in
common ; but even in the least things we do not observe a
community. Yet those greater things He hath opened freely
to all, that we might thence be instructed to have these
inferior things in common. Yet for all this, we are not
instructed.

But as I said, how can he, who is rich, be a good man?
When he distributes his riches, he is good, so that he is good
when he has ceased to have it, when he gives it to others ;
but whilst he keeps it himself, he is not good. How then is
that a good which being retained renders men evil, being
parted with makes them good? Not therefore to have
wealth, but to have it not, makes one appear to be good.
Wealth therefore is not a good. But if, when you can
receive it, you receive it not, again you are good.

If then we are good, when having it, we distribute it to
others ; or when offered to us we refuse it, and if we are
noi good, when we receive or gain it, how can it be a good
thing in itself? Call it not therefore a good. You possess
it not, because you think it a good, because you are anxious
to possess it. Cleanse thy mind, and rectify thy judgment,
and then thou wilt be good. Learn what are really goods*
What are they? Virtue and benevolence. These and not
that, are truly good. According to this rule, the more

That truly good which makes us good. 103

charitable thou art, the more good thou wilt be considered. Hom.

But if thou art rich, thou art no longer good. Let us L

therefore become thus good, that we may be really good,
and may obtain the good things to come in Jesus Christ, with
Whom, &c.

HOMILY XIII.

1 Tim. iv. 11—14.

These things command and teach. Let no man despise thy
youth; but be thou an example qf the believers, in wordy
in conversation, in charity, in spirit, in faith, in purity.
Till I come, give attendance to reading, to exhortation, to
doctrine. Neglect not the gift that is in thee, which was
given thee by prophecy, with the laying on of the hands qf
the presbytery.

In some cases it is necessary to command, in others to
teach ; if therefore you command in those cases where teach-
ing is required, you will become ridiculous. Again, if you
teach where you ought to command, you are exposed to the
same reproach. For instance, it is not proper to teach a man
not to be wicked, but to command ; to forbid it with all au-
thority. Not to profess Judaism, should be a command, but
teaching is required, when you would lead men to part with their
possessions, to profess virginity, or when you would discourse
of faith. Therefore Paul mentions both : Command and teach.
When a man uses amulets, or does any thing of that kind,
knowing it to be wrong, he requires only a command; but he
who does it ignorantly, is to be taught his error.

Let no one despise thy youth.

Observe that it becomes a priest to command and to speak
authoritatively, and not always to teach. But because, from

Strict life makes Youth respected. Of Reading. 105

a common prejudice, youth is apt to be despised, therefore he Hom.
says, Let no man despise thy youth. For a teacher ought not 2EHL
to be exposed to contempt. But if he is not to be despised,
what room is there for meekness and moderation ? Indeed the
contempt that he falls into personally he ought to bear; for
teaching is commended by long-suffering. But not so, where
others are concerned; for this is not meekness, but coldness.
If a man revenge insults, and ill language, and injuries offered
to himself, you justly blame him. But where the salvation
of others is concerned, command, and interpose with autho-
rity. This is not a case for moderation, but for authority,
lest the public good suffer. He enjoins one or the other as
the case may require. Let no one despise thee on account
of thy youth. For as long as thy life is a counterpoise, thou
wilt not be despised for thy youth, but even the more admired :
therefore he proceeds to say,

But be thou an example of the believers in word, in con-
versation, in charily, in faith, in purity. In all things
shewing thyself an example of good works : that is, be thy-
self a pattern of a Christian life, as a model set before
others, as a living law, as a rule and standard of good living,
for^such ought a teacher to be. In word, that he may speak
with facility, in conversation, in charity, in faith, in true
purity, in temperance.

Till I come give attendance to reading, to exhortation, to
doctrine.

Even Timothy is commanded to apply to reading. Let us
then be instructed not to neglect the study of the sacred
writings. Again, observe, he says, Till I come. Mark how
he consoles him, for being as it were an orphan, when sepa-
rated from him, it was natural that he should require such
comfort. Till I come, he says, give attendance to reading
the divine writings, to exhortation of one another, to teaching
of all.

Neglect not the gift that is in thee, which was given thee
prophecy.

Here he calls teaching prophecy \

With the laying on of the hands of the presbytery. He
* He means that it was a gift of Prophecy, which the Greek may bear.

Digitized by

106 If Apostles studied, what should be our diligence f

l Tim. speaks not here of Presbyters, but of Bishops. For Presby-
4,lg'16, ters cannot be supposed to have ordained a Bishop.

Ver. 15. Meditate upon these things; give thyself wholly
to them.

Observe how often he gives him counsel concerning the
same things, thus shewing that a teacher ought above all
things to be attentive to these points.

Ver. 16. Take heed, he says, unto thyself, and unto the
doctrine : continue in them. That is, take heed to thyself,
and teach others also.

For in so doing thou shall both save thyself and them thai
hear thee.

It is well said, Thou shall save thyself. For he that is
nourished up in the words of sound doctrine, first receives
the benefit of it himself. From admonishing others, he is
touched with compunction himself. For these things are not
said to Timothy only, but to all. And if such advice is
addressed to him, who raised the dead, what shall be said to
us ? Christ also shews the duty of teachers, when He says,
Matt. The kingdom of heaven is like unto an householder, who
13, 62. bffagefa forth out of his treasure things new and old. And
Rom.i6,the blessed Paul gives the same advice, that we through
4- patience and comfort of the Scriptures might have hope.
This he practised above all men, being brought up in the
law of his fathers, at the feet of Gamaliel, whence he would
afterwards naturally apply to reading : for he who exhorted
others would himself first follow the advice he gave. Hence
we find him continually appealing to the testimony of the
prophets, and searching into their writings. Paul then
applies to reading, for it is no slight advantage that is to be
reaped from the Scriptures. But we are indolent, and we
hear with carelessness and indifference. What punishment
do we not deserve !

That thy profiting may appear, he says, to all.
(2) Thus he would have him appear great and admirable in
this respect also, shewing that this was still necessary for
him, for he wished that his profiting should appear not only
in his life, but in the word of doctrine.
Chap. v. ver. 1. Rebuke not an elder.
Is he now speaking of the order? I think not, but of any

Digitized by

Of Rebuke Of Purity. ' Widows indeed: 107

elderly man. What then if he should need correction ? Do Hom.

XIII

not rebuke him, but address him as you would a father— — 1
offending.

Ver. 1. Tfte elder women as mothers, the younger men as
brethren; the younger women as sisters, with all purity.

Rebuke is in its own nature offensive, particularly when it
is addressed to an old man, and when it proceeds from a
young man too, there is a threefold shew of forwardness* By
the manner and the mildness of it, therefore, he would soften
it For it is possible to reprove without offence, if one will
only make a point of this : it requires great discretion, but it
may be done.

The younger men as brethren. Why does he recommend
this too here? With a view to the high spirit natural to young
men, whence it is proper to soften reproof to them also with
moderation.

The younger women as sisters ; he adds, with all purity.
Tell me not, he means, of merely avoiding sinful intercourse
with them. There should not be even a suspicion. For
Snce intimacy with young women is always suspicious, and
yet a Bishop cannot always avoid it, he shews by adding
these words, that all purity is required in such intimacy.
But does Paul give this advice to Timothy? Yes, he says,
for I am speaking to the world through him. But if Timothy
was thus advised, let others consider what sort of conduct is
required of them, that they should give no ground for
suspicion, no shadow of pretext to those, who wish to
calumniate.

Ver. 3. Honour widows, that are widows indeed.

Why does he say nothing of virginity, nor command us
to honour virgins ? Perhaps there were not yet any professing
that state, or they might have fallen from it. For some, he l Tim.
says, are already turned aside after Satan. For a woman 5y l5'
may have lost her husband, and yet not be truly a widow.
As in order to be a virgin, it is not enough to be a stranger
to marriage, but many other things are necessary, as blame-
lessness and perseverance ; so the loss of a husband does not
constitute a widow, but patience, with chastity and separation
from all men. Such widows be justly bids us honour, or
rather support. For they need support, being left desolate,

108 Domestic duty of Widows, God their stay if desolate.

l Tim. and having no husband to stand up for them. Their state
- 4-g' appears to the multitude despicable and inauspicious.
Therefore he wishes them to receive the greater honour from
the Priest, and the more so, because they are worthy of it.

Ver. 4. But if any widow have children or grandchildren,
let them learn first to shew piety at home, and to requite
their parents.

Observe the discretion of Paul ; how often he urges men
from human considerations. For he docs not here lay down any
great and lofty motive, but one that is easy to be understood : to
requite their parents. How ? For bringing them up and edu-
cating them. As if he should say, Thou hast received from
them great care. They are departed. Thou canst not requite
them. For thou didst not bring them forth, nor nourish
them. Requite themb in their descendants, repay the debt
through the children. Let them learn first to shew piety at
home. Here he more simply exhorts them to acts of kindness ;
then to excite them the more, he adds,

For that is good and acceptable before Qod. And as he
had spoken of those who are widows indeed, he declares
who is indeed a widow.

Ver. 5. Now she that is a widow indeed, and desolate,
trusteth in Qod, and continueth in supplications and prayers
night and day. But she that liveth in pleasure is dead while
she liveth.

She who being a widow has not made choice of a worldly
life, is a widow indeed ; she who trusts in God as she ought,
and continues instant in prayer night and day, is a widow
indeed. Not that she, who has children, is not a widow
indeed. For he commends her who brings up children as
she ought But if any one has not children, he means, she
is desolate, and her he consoles, saying, that she is most
truly a widow, who has lost not only the consolation of a hus-
band, but that arising from children, yet she has God in the
place of all. She is not the worse for not having children,
but He fills up her need with consolation, in that she is with-

b «tr«» seem* unintelligible, read herself, except it be from a grateful

mlrtU : B. has Umm», which would be remembrance of his own mother's de -

' in hi* (her husband's) grand-children.' voting herself to him as she did. Theo-

It is not easy to see why St. Chrys. doret follows him, but says more of the

takes this as a directiou to the widow corresponding duty of the children.

Life known from death by its acts.

109

oat children. What he says amounts to this. Grieve not, Hon.
when it is said that a widow ought to bring up children, as if, XIIL
because thou hast no children, thy worth were on that ac-
count inferior. Thou art a widow indeed, whereas she who
liveth in pleasure is dead while she liveth.

But since many who have children choose" the state (3)
of widowhood, not to cut off the occasions of a worldly life,
but rather to enhance them, that they may do what they will
with the greater license, and indulge the more freely in
worldly lusts : therefore he says, She that liveth in pleasure
w dead while she liveth. Ought not a widow then to live in
pleasure ? Surely not. If then when nature and age is weak,
a life of pleasure is not allowable, but leads to death,
eternal death ; what have men to say, who live a life of plea-
sure? But he says with reason, She that liveth in pleasure
is dead while she liveth. But that thou mayest see this, let
us now see what is the state of the dead, and what of the
living, and in which shall we place such an one ? The living
perform the works of life, of that future life, which is truly
life. And Christ has declared what are the works of that
future life, with which we ought always to be occupied.
Come, inherit the kingdom prepared for you from the
foundation qf the world. For I was an hungered, and Mutt,
ye gave me meat. I was thirsty, and ye gave me drink. 34,
The living differ from the dead, not only in that they behold
the sun, and breathe the air, but in that they are doing some
good. For if this be wanting, the living are not better than
the dead. That you may learn this, hear how it is possible
that even the dead should live. For it is said, God is not Matt.
the God qf the dead, but of the living ? But this again you22' 32*
say is a riddle. Let us therefore solve them both. A man
who liveth in pleasure, is dead whilst he liveth. For he liveth
only to his belly. In his other senses he lives not. He
sees not what he ought to see, he hears not what he ought to
hear, he speaks not what he ought to speak. Nor does he
perform the actions of the living. But as he who is stretched
upon a bed, with his eyes closed, and his eyelids fast, perceives
nothing that is passing; so it is with this man, or rather
not so, but worse. For the one is equally insensible to things

< 2 Man. 4 renounce.'

110 Gluttony and drunkenness drown and bury the soul.

l Tim. good and evil, but the latter is sensible to things evil only,
5' 5' but as insensible as the former to things good. Thus he is
dead. For nothing relating to the life to come moves or
affects him. For intemperance, taking him into her own
bosom, as into some dark and dismal cavern, full of all un-
cleanness, causes him to dwell altogether in darkness, like
the dead. For when all his time is spent between feasting
and drunkenness, is he not dead, and buried in darkness ?
Even in the morning when he seems to be sober, he is not
sober in reality, since he has not yet rid and cleansed
himself of yesterday's excess and is still longing for a repe-
tition, and in that his evening and noon he passes in revels,
and all the night, and most of the morning, in deep sleep.

Is he then to be numbered with the living ? Who can describe
that storm that comes of luxury, that assails his soul and body ?
For as a sky continually clouded admits not the sunbeams
to shine through it, so the fumes of luxury and wine enve-
loping his brain, as if it were some rock, and casting over it a
thick mist, suffer not reason to exert itself, but overspread
the drunken man with profound darkness. With him who is
thus affected, how great must be the storm within, how vio-
lent the tumult. As when a flood of water has risen, and has
surmounted the entrances of the workshops d, we see all the
inmates in confusion, and usingftubs and pitchers and sponges,
and many other contrivances to bale it out, that it may not
both undermine the building, and spoil all that is contained
in it: so it is when luxury overwhelms the soul; its reason-
ings within are disturbed. What is already collected, cannot
be discharged, and by the introduction of more, a violent storm
is raised. For look not at the cheerful and merry countenance,
but examine the interior, and you will see it full of deep de-
jection. If it were possible to bring the soul into view, and
to behold it with our bodily eyes, that of the luxurious would
seem depressed, mournful, miserable, and wasted with lean-
ness; for the more the body grows sleek and gross, the more lean
1 and weakly is the soul; and the more one is pampered1, the
s 6»rn. more is the other hampered*. As, when the pupil of the eye
£M,.ed has the external coats over it too thick, it cannot put forth the

* 'E(7«*rif(*»f, probably cellars.

Man's true life is that of the soul.

Ill

power of vision % and look out, because the light is excluded Hom.
by the thick covering, and darkness often ensues; so when XiIL
the body is constantly full fed, the soul must be invested with
grossness. But the dead rot, and are corrupted, you say;
and an unwholesome moisture distills from them. So in her
that liveth in pleasure, may be seen rheums, and phlegm,
catarrh, hiccough, vomitings, eructations, and the like, which,
as too unseemly, I forbear to name. For such is the dominion
of luxury, that it makes one endure things, which we do not
even think proper to mention.

But you still ask, how is the body dissolved whilst it yet (4)
eats and drinks? Surely this is no sign of human life, since
creatures without reason too eat and drink. Where the soul lies
dead, what do eating and drinking avail ? The dead body, that
is invested with a flowery garment, is not benefited by it, and
when a blooming body invests a dead soul, the soul is not
benefited. For when its whole discourse is of cooks, and
caterers, and confectioners, and it utters nothing pious', is ,
it not dead? For let us consider what is man? The Hea-
thens say that he is a rational animal, mortal, capable of
intelligence and knowledge. But let us not take our defini-
tion from them, but whence? From the sacred writings.
Where then has the Scripture given a definition of man?
Hear its words. There was a man perfect and upright, one j0b 1 , 2.
that feared God, and eschewed evil. This was indeed a man !
Again, another says, Man is great, and the merciful man is Prov#
precious. Those who answer not to this description, though ao»6.
they partake of mind, and are never so capable of know-
ledge, the Scripture refuses to acknowledge them as men,
but calls them dogs, and horses, and serpents, and foxes,
and wolves, and if there be any animals more contemptible.
If such then is man, he that liveth in pleasure is not a man ;
for how can he be, who never thinks of any thing that he
ought? Luxury and sobriety cannot exist together: they
are destructive of one another. Even the Heathens say,

A heavy paunch bears not a subtle mind*.
Such as these the Scripture calls men without souls. My

• It was commonly thought that a ism for loose and profane talking,

certain effluence from the eye was re- ? The English proverb is, ' Fat

quired to meet the light. paunches make lean pates.'

' puStf ftri /ftr , perhaps an euphem-

Digitized by

112 Men of flesh. Disgusting effects of gluttony.

l Tim. Spirit (it is said) shall not always abide in these men,
' because they are flesh. Yet they had a soul, but because it

3.LXX. was dead in them, He calls them flesh. For as in the case of
the virtuous, though they have a body, we say, ( he is all
soul, he is all spirit,9 so the reverse is said of those who are
otherwise. So Paul also said of those, who did not fulfil the

Rom. 8, works of the flesh, Ye are not in the flesh. Thus those who
live in luxury are not in the soul or in the Spirit

Mobil. She that liveth in pleasure is dead whilst she liveth. Hear
this, ye women, that pass your time in revels, and intemperance,
and who neglect the poor, pining and perishing with hunger,
whilst you are destroying yourselves with continual luxury.
Thus you are the causes of two deaths, of those who are dying
of want, and of your own, both through ill measure. But if out
of your fulness you tempered their want, you would save two
lives. Why do you thus gorge your own body with excess,
and waste that of the poor with want; why pamper this above
measure, and stint that too beyond measure? Consider what
comes of food, into what it is changed. Are you not disgusted
at its being named? Why then be eager for such accumula-
tions? The increase of luxury is but the multiplication of
dung ! For nature has her limits, and what is beyond these
is not nourishment, but injury, and the increase of ordure.
Nourish the body, but do not destroy it. Food is called
nourishment, to shew that its design is not to injure the body,
but to nourish it. For this reason perhaps food passes into
excrement, that we may not be lovers of luxury. For if it
were not so, if it were not useless and injurious to the body,
we should not cease from devouring one another. If the
belly receive as much as it pleased, digested it, and conveyed
it to the body, we should see wars and battles innumerable.
Even now when part of our food passes into ordure, part into
blood, part into spurious and useless phlegm, we are neverthe-
less so addicted to luxury, that we spend perhaps whole
estates on a meal. What should we not do, if this were not
the end of luxury ? The more luxuriously we live, the more
noisome are the odours with which we are filled. The body
is like a swollen bottle, running out every way. The eructa-
tions are such as to pain the head of a bystander. From the
heat of fermentation within, vapours are sent forth, as from a

The body so created that gluttony is nauseous. 113

furnace, if by-standers are pained, what, think you, is the brain Hon.
within continually suffering, assailed by these fumes? to say xnl*
nothing of the channels of the heated and obstructed blood,
of those reservoirs, the liver and the spleen, and of the canals
by which the fasces are discharged. The drains in our streets
we take care to keep unobstructed. We cleanse our sewers
with poles and drags, that they may not be stopped, or overflow,
but the canals of our bodies we do not keep clear, but obstruct
and choke them up, and when the filth rises to the very throne j
of the king, I mean the brain, we do not regard it, treating
it not like a worthy king, but like an unclean brute. Godj
hath purposely removed to a distance those unclean members,;
that we might not receive offence from them. But we suffer
it not to be so, and spoil all by our excess. And other evils
might be mentioned. To obstruct the sewers is to breed a
pestilence : but if a stench from without is pestilential, that
which is pent up within the body, and cannot find a vent,
what disorders must it not produce both to body and soul ?
Some have strangely complained, wondering why God has
ordained that we should bear a load of ordure with us. But
they themselves increase the load. God designed thus to
detach us from luxury, and to persuade us not to attach our-
selves to worldly things. But thou art not thus to be per-
suaded to cease from gluttony, but though it is but as far as
the throat, and as long as the hour of eating, nay not even so
long, that the pleasure abides, thou continuest in thine indul-
gence. Is it not true that as soon as it has passed the palate
and the throat, the pleasure ceases? For the sense of it is in
the taste, and after that is gratified, a nausea succeeds, the
stomach not digesting the food, or not without much difficulty.
Justly then is it said, that she that liveth in pleasure is dead
while she liveth. For the luxurious soul is unable to hear
or to see any thing. It becomes weak, ignoble, unmanly,
illiberal, cowardly, lull of impudence, servility, igno-
rance, rage, violence, and all kinds of evil, and destitute of
the opposite virtues. Therefore he says,

Ver. 7. These things give in charge^ that they may be
blameless.

He does not leave it to their choice. Command them, he
says, not to be luxurious, assuming it to be confessedly an

i

114

Intemperate Widows threatened.

I Tim. evil, as not holding it lawful or admissible for the luxurious
ft* 7m ■ to partake of the holy Mysteries. These things command, he
say s, that they may be blameless. Thus you see it is reckoned
among sins. For if it were a matter of choice, though it were
left undone, we might still be blameless. Therefore in obe-
dience to Paul, let us command the luxurious widow not to
have place in the list of widows h. For if a soldier, who fre-
quents the bath, the theatre, the busy scenes of life, is judged
to desert his duty, much more the widows. Let us then not
seek our rest here, that we may find it hereafter. Let us not
live in pleasure here, that we may hereafter enjoy true plea-
sure, true delight, which brings no evil with it, but infinite
good. Of which God grant that we may all be partakers, in
Jesus Christ, with Whom, &c.

h Of the ' lift of widows' relieved by Priesthood, book iii. c. 16. Ben. p. 396.
the Church, tee St. Chrys. on the A.

HOMILY XIV.

1 Tim. v. 8.

But if any provide not for his own, and especially for those
of his own house, he hath denied tfie faith, and is worse
than an infidel.

Many consider that their own virtue is sufficient for their (l)
salvation, and if they duly regulate their own life, that no-
thing further is wanting to save them. But in this they
greatly err, which is proved by the example of him who
buried his one talent, for he brought it back not diminished
but entire, and just as it had been delivered to him. It is
shewn also by the blessed Paul, who says here, If any one
provide twt for his own. The provision of which he speaks
is universal, and relates to the soul as well as the body,
since both are to be provided for.

If any provide not for his own, and especially for those of
his own house, that is, those who are nearly related to him,
he is worse than an infidel. And so says Isaiah, the chief
of the Prophets, Tliou shalt not overlook thy kinsmen ofu.bsj.
thy own seed. For if a man deserts those who are united by LXX*
ties of kindred and affinity, how shall he be affectionate
towards others ? Will it not have the appearance of vain-
glory, when benefiting others he slights his own relations,
and does not provide for them ? And what will be said, if
instructing others, he. neglects his own, though he has greater
facilities, and a higher obligation to benefit them ? Will it
not be said, These Christians are affectionate indeed, who

116 TJte Faith denied by neglecting plain duties.

l Tim. neglect their own relatives 1 ? He is worse than an infidel.

6'9' 10* Wherefore ? Because the latter, if he benefits not aliens,
does not neglect his near kindred. What is meant is this :
The law of God and of nature is violated by him who
provides not for his own family. But if he who provides not
for them has denied the faith, and is worse than an infidel,
where shall he be ranked who has injured his relatives?
With whom shall he be placed ? But how has he denied the

Titus l, faith ? Even as it is said, They profess that they know God,
but in works they deny Him. What has God, in whom they

Is. 68,7. believe, commanded? Hidenot thyself from thine own flesh.
How does he then believe who thus denies God ? Let those
consider this, who to spare their wealth neglect their kindred.
It was the design of God, in uniting us by the ties of kindred,
to afford us many opportunities of doing good to one another.
When therefore thou neglectest a duty which infidels perform,
hast thou not denied the faith ? For it is not faith merely to
profess belief, but to do works worthy of faith. And it is
possible in each particular to believe and not to believe b.
For since he had spoken of luxury and self-indulgence, he
says that it is not for this only that such a woman is punished,
because she is luxurious, but because her luxury compels
her to neglect her household. This he says with reason ;
for she that liveth to the belly, perishes hereby also, as
having denied the faith. But how is she worse than an
infidel ? Because it is not the same thing to neglect our
kindred, as to neglect a stranger. How should it be? But
the fault is greater here, to desert one known than one who
is unknown to us, a friend than one who is not a friend.

Ver. 9, 10. Let not a widow be taken into the number
under threescore years old, having been the wife of one man.
Well reported of for good works.

He had said, Let them learn first to shew piety at homey
and to requite their parents. He had also said, She that
liveth in pleasure is dead whilst she liveth. He had said,
If she* provides not for her own she is worse than an infidel.

* Colb. * For the heathen will pre- b Colb. omits thin sentence,
sently say, Well ! these Christians are c The feminine is not marked, but

affectionate indeed, to neglect their own implied by his comment, see p. 106.
relatives ! And he well said, &c.'

Age of Church-widows. Duties of women. 117

Having mentioned the qualities which not to have would Hom.
render a woman unworthy to be reckoned among the widows, XIV'
he now mentions what she ought to have besides. What
then ? are we to receive her for her years ? What merit is
there in that ? Tt is not her own doing that she is threescore
years old. Therefore he does not speak of her age merely,
as, if she has even reached those years, she may not yet, he
says, without good works, be reckoned among the number.
But why then is he particular about the age ? He afterwards
assigns a cause not originating with himself, but with the
widows themselves. Meanwhile let us hear what follows.
Well reported of for good works, if she have brought up
children. Truly, it is no unimportant work to bring up
children ; but bringing them up is not merely taking care
of them ; they must be brought up well ; as he said before,
If they continue in faith, and charity \ and holiness. Ob- 1 Tim.
serve how constantly he sets kindnesses to our own relatives 3>
before those to strangers. First, he says, If she have brought
up children, then, If she have lodged strangers, if she have
washed the Saints* feet, if she have relieved the afflicted, if
she have diligently followed every good work. But what if
she be poor ? Not even in that case is she debarred from
bringing up children, lodging strangers, relieving the afflicted.
She is not more destitute than the widow who gave the two
mites. Poor though she be, she has an house, she does not
lodge in the opeu air. If, he says, she have washed the Saints*
feet. This is not a costly work. If she have diligently
followed every good work. What precept does he give here?
He exhorts them to contribute bodily service, for women are
peculiarly fitted for such attendance, for making the bed of
the nek, and composing them to rest.

Strange! what strictness does he require of widows; (2)
almost as much as of the Bishop himself. For he says,
If she have diligently followed every good work. This is as
though he meant that, if she could not of herself perform it,
she shared and co-operated in it. When he cuts off luxury,
he would have her provident, a good economist, and at the
same time continually persevering in prayer. Such was
Anna. Such strictness does he require of widows. Greater
even than of virgins, from whom he yet requires much

Digitized by

1 18 Duties of the unmarried. Cheerful hospitality.

l Tim. strictness, and eminent virtue. For when he speaks of that
6> 9' 10* which is comely, and that she may attend upon the lard with-
i Cor. 7, out distraction, he gives, in a manner, a summary of all virtue.
You see that it is not merely the not contracting a second
marriage that is enough to make a widow, many other things
are necessary. But why does he discourage second marriages ?
Is the thing condemned ? By no means. That is heretical.
Only he would have her henceforth occupied in spiritual
things, transferring all her care to virtue. For marriage is
not an impure state, but one of much occupation. He speaks
of their having leisure, not of their being more pure by
remaining unmarried. For marriage certainly implies much
secular engagement. If you abstain from marriage that you
may have leisure for the service of God, and yet do not so
employ that leisure, it is of no advantage to you, (if you do
not use your leisure,) to perform all services to strangers,
and to the Saints d. If you do not thus, you abstain from
marriage not for any good end, but as though you condemned
the state. So the virgin, who is not truly crucified to the
world, by declining marriage, appears to condemn it as
accursed and impure.

Observe, the hospitality here spoken of is not merely a
friendly reception, but one given with zeal and alacrity, with
readiness, and going about it as if one were receiving Christ
Himself. The widows should perform these services them-
selves, not commit them to their handmaids. For Christ
John is, said, I your Master and Lord have washed your feet, ye
ought also to wash one another's feet. And though a woman
may be very rich, and of the highest rank, vain of her birth
and noble family, there is not the same distance between her
and others, as between God and the disciples. If thou
receivest the stranger as Christ, be not ashamed, but rather
glory : but if you receive him not as Christ, receive him not
10*40 a* He that receiveth you, He said, receivelh Me. If
you do not so receive him, you have no reward. Abraham
was receiving men that passed as travellers, as he thought,
and he did not leave to his servants to make the preparations

d The sense is clear, but the Greek This translation supposes an abrupt
admits of no grammatical construction, construction, reading \xtht*i{m.
Downey, as usual, alters it boldly.

Good best done in person. The poor are benefactors. 119

for their entertainment, but took the greater part of the Hom.

service upon himself, and commanded his wife to mix the -

flour, though he had three hundred and eighteen servants
born in his house, of whom there must have been many*
maidservants ; but he wished that himself and his wife should
have the reward, not of the cost only, but of the service.
Thus ought we ever to exercise hospitality by our own
personal exertions, that we may be sanctified, and our hands
be blessed. And if thou givest to the poor, disdain not thy-
self to give it, for it is not to the poor that it is given, but to
Christ; and who is so wretched, as to disdain to stretch out
his own hand to Christ ?

This is hospitality, this is truly to do it for God's sake.
But if you give orders with pride, though you bid him take
the first place, it is not hospitality, it is not done for God's
sake. The stranger requires much attendance, much encou-
ragement, and with all this it is difficult for him not tot feel
abashed; for so delicate is his position, that whilst he
receives the favour, he is ashamed. That shame we ought to
remove by the most attentive service, and to shew by words
and actions, that we do not think we are conferring a favour
but receiving one, that we are obliging less than we are
obliged. So much does good will multiply the kindness.
For as he who considers himself a loser, and thinks that he
is doing a favour, destroys all the merit of it ; so he who looks
upon himself as receiving a kindness, increases the reward.
For God loveth a cheerful giver. So that you are rather 2 Cor. 9,
indebted to the poor man for receiving your kindness. For 7*
if there were no poor, the greater part of your sins would not
be removed. They are the healers of your wounds, their
hands are medicinal to you. The physician, extending his
hand to apply a remedy, does not exercise the healing art
more than the poor man, who stretches out his hand to
receive your alms, and thus becomes a cure f for your ills.
You give your money, and with it your sins pass away. Such
were the Priests of old, of whom it was said, They eat up Hosea4,
the sin of My people. Thus thou receivest more than thou8-
givest, thou art benefited more than thou benefitest. Thou

• Old Lat. * Many wives that were.' tively of the household.
' Of whom' may also be taken collec- f It^yuet as if wiping a sore clean.

1 20 Objects of alms-giving. Doing it in person best.

5 9 To *en<*est to Q°&9 not to m^n. Thou increasest thy wealth,
— — 'rather than diminishest it. Bat if thou dost not lessen it by
giving, then it is indeed diminished !

If she have received strangers, jf she have washed the
Saints' feet But who are these? The distressed saints, not
any saints whatever. For there may be saints, who are much
waited on by every one. Do not visit these, who are iu the
enjoyment of plenty, but those who are in tribulation, who
Matt, are unknown, or known to few. He who hath done it unto the

9 ' least of these, He saith, hath done it unto Me.
Moral. Give not thy alms to those who preside in the Church to
W distribute. Bestow it thyself, that thou mayest have the re-
ward not of giving merely, but of kind service. Give with
thine own hands. Cast into the furrow thyself. Here it
is not required to handle the plough, to yoke the ox, to
wait the season, nor to break up the earth, or to contend with
the frost No such trouble is required here, where thou
sowest for heaven, where there is no frost nor winter nor any
such thing. Thou sowest in souls, where no one taketh
away what is sown, but it is firmly retained with all care and
diligence. Cast the seed thyself, why deprive thyself of thy
reward. There is great reward in dispensing* even what
belongs to others. There is a reward not only for giving, but
for dispensing well the things that are given. Why wilt
thou not have this reward ? For that there is a reward for
Acts 6, this, hear how we read that the Apostles appointed Stephen
to the ministry of the widows.

Be thou the dispenser of thine own gifts. Thine own be-
nevolence and the fear of God appoint thee to that ministry.
Thus vain-glory is excluded. This refreshes the soul, this
sanctifies the hands, this pulls down pride. This teaches
thee philosophy, this inflames thy zeal, this makes thee to
receive blessings. Thy head, as thou departest, receives all the
blessings of the widows.

Be more earnest in thy prayers. Inquire diligently for
holy men, men that are truly such, who, in the retirement of
the desert, cannot beg, but are wholly devoted to God. Take
a long journey to visit them, and give with thine own hand.
For thou mayest profit much in thine own person, if thou

ft Gr. * being able to dispense.'

Benefit of visiting the Poor and the Monks. 121

givest Dost thou see their tents, their lodging? dost thou Hom.
see the desert ? dost thou see the solitude? Often when thou ^i^-
hast gone to bestow money, thou givest thine whole soul.
Thou art detained, and hast become his fellow captive, and
hast been alike estranged from the world.

It is of great benefit even to see the poor. is better, he Ecclei.
saith, to go to the house qf mourning, than to the house of7'2'
feasting. By the latter the soul is inflamed. For if thou canst
imitate the luxury, then thou art encouraged to self-indulgence,
and if thou canst not, thou art grieved. In the house of
mourning there is nothing of this kind. If thou canst not
afford to be luxurious, thou art not pained ; and if thou canst,
thou art restrained. Monasteries are indeed houses of mourn-
ing. There is sackcloth and ashes, there is solitude, there is
no laughter, no pressure of worldly business. There is fast-
ing, and lying upon the ground; there is no impure savour of
rich food, no blood sbedk, no tumult, no disturbance, or
crowding. There is a serene harbour. They are as lights
shining from a lofty place to mariners afar off. They are
stationed at the port, drawing all men to their own calm, and
preserving from shipwreck those who gaze on them, and not
letting those walk in darkness who look thither. Go to
them, and make friends with them, embrace their holy
feet, more honourable to touch than the heads of others. If
some clasp the feet of statues, because they bear but a likeness
of the king, wilt thou not clasp his feet who has Christ within
him, and be saved ? The Saints* feet are holy, though they are
poor men, but not even the head of the profane is honourable.
Such efficacy is there in the feet of the Saints, that when they
shake off the dust of their feet, they inflict punishment
When a saint is among us, let us not be ashamed of any thing
that belongs to him1. And all are saints, who unite a holy
life with a right faith: and though they do not work miracles
nor cast out devils, still they are saints.

Go then to their tabernacles. To go to the monastery of
a holy mank is to pass, as it were, from earth to heaven. Thou

* They commonly abstained from k ptwrtp*. The monasteries of that
all animal food ; see p. 124. date were formed by those who gathered

1 Sar. mar. rm mvrtu. The other round some holy man. For instances

reading is scarcely intelligible.

see Theodoret. Hist. Relig.

Morning in Toitm, anil at a Monastery.

l Tim. seest not there what is seen in a private house. That com-
— * pany is free from all impurity. There is silence and profound
quiet. The words c mine and thine1 are not in use among
them. And if thou remainest there a whole day or even two,
the more pleasure thou wilt enjoy. There, as soon as it is
day, or rather before day, the cock crows, and you see it
not as you may see it1 in a house, the servants snoring, the
doors shut, all sleeping like the dead, whilst the muleteer
without is ringing his bells. There is nothing of all this.
All, immediately shaking off sleep, reverently rise when their
President calls them, and forming themselves into a holy
choir, they stand, and lifting up their hands all at once sing
the sacred hymns. For they are not like us, who require many
hours to shake off sleep from our heavy heads. We indeed,
as soon as we are awaked, sit some time stretching our limbs,
go as nature calls, then proceed to wash our face and our hands ;
afterwards we take our shoes and clothes, and a deal of time
is spent.

(4) It is not so there. No one calls for his servant, for each
waits upon himself: neither does he require many clothes,
nor need to shake off sleep. For as soon as he opens his
eyes, he is like one who has been long awake in collected -
ness For when the heart is not stifled within by excess of
food, it soon recovers itself, and is immediately wakeful. The
hands are always pure; for his sleep is composed and
regular. No one among them is found snoring or breathing
hard, or tossing about in sleep, or with his body exposed ;
but they lie in sleep as decently as those who are awake, and
all this is the effect of the orderly state of their souls. These
are truly saints and angels among men. And marvel not when
you hoar these things. For their great fear of God suffers
them not to go down into the depths of sleep, and to drown
their minds, but it falls lightly upon them, merely affording
them rest. And as their sleep is, such are their dreams, not
full of wild fancies and monstrous visions.

But, as I said, at the crowing of the cock their President
'al. each comes, and gently touching the1 sleeper with his foot, rouses
them all. For there are none sleeping naked. Then as soon
as they have arisen they stand up, and sing the prophetic

1 some words added from Colb. m rnt vi^tms l»i»if.

Digitized by

Psalmody of the Monks. Common life.

123

hymns with much harmony, and weU composed tunes. And Hom .
neither harp nor pipe nor other musical instrument utters XIV*
such sweet melodies, as you hear from the singing of these
saints in their deep and quiet solitudes. And the songs them-
selves too are suitable, and full of the love of God. In the
night, they say, lift up your hands unto Ood. With my souHs.26,9.
have I desired Thee in the night, yea with my spirit within me
will I seek Thee early. And the Psalms of David, that cause
fountains of tears to flow. For when he sings, / am weary ps. ef 6.
with my groaning, all the night make I my bed to swim; I
water my couch with my tears: and, again, / have eaten p8#103
ashes like bread. What is man that thou art mindful of him? 9.
Man is like to vanity, his days are as a shadow thatpasseth |j;
away. Be not afraid when one is made rich, when the glory ^ ^
of his house is increased: and, Who maketh men to be of onei6. '
mind in a house: and, Seven times a day do I praise Thee, 689
because of Thy righteous judgments: and, At midnight will /Ps. 109,
rise to give thanks unto Thee, because of Thy righteous judg- j£ 109
ments: and, Ood will redeem my soul from the power of the ^ ^
grave: and, Though I walk through the valley of the. shadow i£ 9
of death, I will fear no evil, for Thou art with me: and, I**-23*
will not be afraid for the terror by night, nor for thepe. 91,
arrow that flieth by day, nor for the pestilence that walketh5' 6*
in darkness, nor for the destruction that wasteth at noon
day : and, We are counted as sheep for the slaughter : he ps. 44,
expresses their ardent love to God. And again, when they33,
sing with the Angels, (for Angels too are singing then,)
Praise ye the Lord from the Heavens. And we meanwhile 148>
are snoring, or scratching our heads, or lying supine medi-
tating endless deceits °. Think what it is for them to spend
the whole night in this employment.

And when day is coming on, they take rest again; for
when we begin our works, they have a season of rest °. But
each of us, when it is day, calls upon his neighbour, takes
account of his outgoings, then p goes into the forum ; trembling
he appears before the magistrate, and dreads a reckoning.

" He means uot self-deceits, but ttrval.

actual frauds, for he is now as it were p So Old Lat. (prob. from Jr* ut)

on a sally, among the enemy's work**. Edd. tl tit, 1 if he goes.' Coin. om.

0 Not their principal rest, but an in- u*.

124 Devotions^ industry, meals, and sleep of the Monks.

5 iPio ^no^er Vl8*te *ne stage, another goes about his own
— 'business. But these holy men, having performed their
morning prayers and hymns, proceed to the reading of the
Scriptures. There are some too that have learned to write
out books, each having his own apartment assigned to him,
where he lives in perpetual quiet ; no one is trifling, not one
speaks a word. Then at the third, sixth, and ninth hours,
and in the evening, they perform their devotions, having
divided the day into four parts, and at the conclusion of
each they honour God with psalms and hymns, and whilst
others are dining, laughing, and sporting, and bursting with
gluttony, they are occupied with their hymns. For they
have no time for the table, nor for these things of sense.
After their meal q they again pursue the same course, having
previously given themselves a while to sleep. The men of
the world sleep during the day : but these watch during the
night. Truly children of light are they! And while the
former, having slept away the greater part of the day, go

lfnp***if forth oppressed with heaviness, these are still collected1,
remaining without food' till the evening, and occupied in
hymns. Other men, when evening overtakes them, hasten
to the baths, and different recreations, but these, being relieved
from their labours, then betake themselves to their table, not
calling up a multitude of servants, nor throwing the house
into bustle and confusion, nor setting before them high-
seasoned dishes, and rich-steaming viands, but some only
partaking of bread and salt, to which others add oil, whilst
the weakly have also herbs and pulse. Then after sitting a short
time, or rather after concluding all with hymns, they each
go to rest upon a bed made for repose only and not for
luxury. There is no dread of magistrates, no lordly arrogance,
no terror of slaves, no disturbance of women or children, no
multitudes of chests, or superfluous laying by of garments,
no gold or silver, no guards and sentinels, no storehouse.
Nothing of all these, but all there is full of prayer, of hymns,
and of a spiritual savour. Nothing carnal is there. They
fear no attacks of robbers, having nothing of which they can

q Apr™. See on Stat. Horn ix. (1 ). said just before, bat it need not be

Tr. p. 158. note e. and x. (1). Tr. p. taken quite strictly, as the former meal

173. note a. was not at table, and extremely light.

r This seems to contradict what was

Death and sickness in a Monastery.

125

be deprived, no wealth, but a soul and body, of which if they Hon.
are robbed, it is not a loss but a gain. For it is said, To me phU ~
to live is Christy and to die is gain. They have freed them- 21.
selves from all bonds. Truly, The voice of gladness is in V: 118,
the tabernacles of the righteous. 15,

There is no such thing to be heard there as wailing and (5)
lamentation. Their roof is free from that melancholy and
those cries. Deaths happen there indeed, for their bodies
are not immortal, but they know not death, as death. The
departed are accompanied to the grave with hymns. This
they call a procession1, not a burial1; and when it is reported «
that any one is dead, great is their cheerfulness, great their Tu^f
pleasure ; or rather not one of them can bear to say that one
is dead, but that he is perfected. Then there is thanks-
giving, and great glory, and joy, every one praying that such
may be his own end, that so his own combat may terminate,
and he may rest from his labour and struggles, and may see
Christ. And if any is sick, instead of tears and lamentations
they have recourse to prayers. Often not the care of physi-
cians, but faith alone relieves the sick. And if a physician
be necessary, then too there is the greatest firmness and
philosophy. There is no wife tearing her hair, nor children
bewailing their orphan state before the time, nor slaves
entreating the dying man to give them an assurance that
they shall be committed to good hands. Escaping from all
these, the soul looks but to one thing at its last breath, that
it may depart in favour with God. And if disease occurs,
the causes of it are matter of glory rather than of reproach,
as in other cases. For it proceeds not from gluttony nor
fulness of the head, but from intense watchfulness and fasting,
or the like causes ; and hence it is easily removed, for it is
sufficient for its removal to abate the severity of these
exercises.

Tell me then, you will say, whether any one could wash (6)
the Saints' feet in the Church ? whether such are to be found
among us? Yes: undoubtedly there are such. Let us not,
however, when the life of these saints is described, despise
those that are in the Churches. There are many such often
among us, though they are in secret. Nor let us despise
them, because they go from house to house, or go into the

120 Saints various as jewels. Concealing good works.

Z OLfX0V

i Tim. forum, or stand forth in public '. God hath even commanded
^ ^* such services, saying, Judge the fatherless, plead for the
" ' " widow. Many are the ways of being virtuous, as there are
1 many varieties of jewels1, though all are called jewels; one
^ark *8 brig^ and round on all sides, auother has some different
beauty. And how is this ? As coral has, by a kind of art,
its line extended, and its angles shaped off, and another colour
more delicious than white, and the prasius above every
green, another has the rich colour of blood, another an azure
surpassing the sea, another is more brilliant than the purple,
and thus rivalling in their varieties all the colours of flowers
or of the sun. Yet all are called jewels. So it is with the
Saints. Some discipline2 themselves, some the Churches.
Paul therefore has well said, If she Itave washed the Saints1
feet, if she have relieved the afflicted. For he speaks thus,
that he may excite us all to imitation. Let us hasten then
to perform such actions, that we may be able hereafter to
boast that we have washed the Saints' feet. For if we ought
to wash their feet, much more ought we to give them our
money with our own hands, and at the same time study to be
Matt. 6, concealed. Let not thy left hand know. He says, wliat thy
3* right liand doeth.

Why takest thou so many witnesses ? Let not thy servant
know it, nor, if possible, thy wife. Many are the impedi-
ments of the deceitful one. Often she who never before
interfered, will impede such works, either from vainglory, or
some other motive. Even Abraham, who had an admirable
wife, when he was about to offer up his son, concealed it
from her, though he knew not what was to happen, but was
fully persuaded that he must slaughter his son. What then,
would any one that was but an ordinary man have said ?
Would it not be, ' Who is this that perpetrates such acts ?
Would he not have accused him of cruelty and brutality ?
His wife was not even allowed to see her son, to receive his
last words, to witness his dying struggles. But he led him
away like a captive. That just man thought not of any
such thing, inebriated as he was with zeal % so that be looked
only how to fulfil that which was commanded. No servant,

» «>#?rr«rr«j. * Stand forth in be- * <x't4*. Love of God, or desire to
half of another.' See p. 76. do His will.

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Abraham concealed his purpose about Isaac. 127

no wife was present, nay, he himself knew not what would be Hon.
the issue. But intent upon offering up a pure victim, he
would not defile it with tears, or with any opposition.
Mark too with what gentleness Isaac asks, Behold the fire
and the wood, but where is the lamb for a burnt offering :
and what was the father's answer. My sony God will pro-Gen.wy
vide Himself a lamb for a burnt offering. In this he uttered 7* 8*
a prophecy that God would provide Himself a burnt offering
in His Son, and it also came true at the time. But why did
he conceal it from him who was to be sacrificed ? Because
he feared lest he should be astounded, lest he should prove •«{«i»v>>
unworthy. With such care and prudence did he act through-
out this affair ! Well then hath the Scripture said, Let not
thy left hand know what thy right hand doetJu If we have
one dear to us as one of our own members, let us not be
anxious to shew to him our charitable works, unless it be
necessary. For many evils may arise from it. A man is ex-
cited to vainglory, and impediments are often raised. For this
reason let us conceal it, if possible, from our own selves, that
we may attain the blessings promised, through the grace and
lovingkindness of Jesus Christ our Lord, with Whom, &c.

HOMILY XV.

ITim. v. 11, 12, 13,14, 15.

But the younger widows refuse : for when they have begun
to wax wanton against Christy they will marry; having
damnation, because they have cast off their first faith.
And withal they learn to be idle, wandering about from
home to house; and not only idle, but tattlers also and
busy bodies, speaking things which they ought not. I will
therefore that the younger widows marry, bear children,
guide the house, give none occasion to the adversary to
speak reproachfully. For some are already turned aside
qfter Satan.

(1) Paul having discoursed much concerning widows, and
having settled the age at which they were to be admitted,
saying, Let not a widow be taken into the number under
threescore years old, and having described the qualifications
of a widow, If she have brought up children, if she have
lodged strangers, if she have washed the Saints* feel, proceeds
now to say, But the younger widows refuse. But concerning
virgins, though the case of their falling i s a much more gross one,
he has said nothing of this kind, and rightly. For they bad
enrolled themselves on higher views, and the work with them
proceeded from a greater elevation of mind. Therefore the
receiving of strangers, and the washing of the Saints' feet, he
S4.85. 'has represented by attending upon the Lord without dis-
IxiT^ 1™**°* S and by saying, The unmarried careth for the things

Better not profess than forsake Widowhood. 129

that belong to the Lord. And if he has not limited a parti- Hom.
cular age for them, it is most likely because that point is fg~y-
settled by what he has said in this case. But indeed, as 1 34. 35. '
said, the choice of virginity proceeded from a higher pur-
pose. Besides, in this case there had been falls, and thus
they had given occasion for his rule, but nothing of that
kind bad occurred among the virgins. For that some had
already fallen away is plain, in that he says, Wlien they
have begun to wax wanton against Christ, they will1 marry
and again, For some have already turned aside after Satan.

The younger widows refuse, for when they have begun to
wax wanton against Christy they will marry; that is, when
they have become scornful * and luxurious. For as in the *
case of a just man, we might say, " Let her depart, for sher^r',#
has become another's'." He shews therefore that though they
chose widowhood, it was not the choice of their judgment
So then a widow, by the state of widowhood, is espoused to
Christ. For He has said, / am the defender of the widows P«- 68,
and the father of the orphans. He shews that they do
not choose widowhood as they ought, but wax wanton:
however he bears with them. Elsewhere indeed he says.
/ have espoused you to one husband, that I may present you 2 Cor.
as a chaste virgin to Christ. After having given their names ll>
to Himb, they will marry, he says, having damnation, be-
cause they have cast of their first faith. By faith he means,
fidelity to their covenant. As if he had said, They have
been false to Christ, they have dishonoured Him, and trans-
gressed His covenant. And withal they learn to be idle.

Thus he commands not only men, but women also, to
work. For idleness is the teacher of every sin. And not
only are they exposed to this condemnation, but to other
sins. If therefore it is unbecoming for a married woman
to go from house to house, much more is it for a virgin.
And not only idle, but tattlers also and busy bodies, speaking
things which they ought not. I will therefore that the
younger widows marry, bear children, guide the house.

What then happens, when the care for the husband is with*

• He seems to mean, that a professed to another,
widow, giving up her profession, is like » i. e. by the profession of a devout
a woman betrothed to a man, and then widowhood,
disliking him, and giving her affections

K

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180 Marriage of Widows recommended to prevent evil.
i Tim. drawn, and the care to please God does not constrain them ?

5 16

—2 — They naturally become idle, tattlers, and busy-bodies. For
he who does not attend to his own concerns will be meddling
with those of others, even as he who minds his own business
will take no account of and have no care about the affairs of
another. And nothing is so unbecoming to a woman, as to
busy herself in the concerns of others, and it is no less un-
becoming to a man. This is a great sign of impudence and
forwardness.

J will therefore, he says, (since they themselves wish it,)
that the younger widows marry, bear childreit, guide the
house.

This course is at least preferable to the other. They
ought indeed to be concerned for the things of God, they
ought to preserve their faith. But since they do not this, it
is better to avoid a worse course. God is not dishonoured
by their marrying again, and they do not fall into those prac-
tices, which have been censured. From such a widowhood, no
good could arise, but good may come out of this marriage.
Hence the women will be able to correct that indolence and
vanity of mind.

But why, since some have fallen away, does he not say
that much care is to be taken of them, that they may not fall
into the error he has mentioned ? Why has he commanded
them to marry? Because marriage is not forbidden, and it is
a safeguard to them. Wherefore he adds, that they give
none occasion, or handle, to the adversary to speak reproach*
fully. For some are already turned aside after Satan.
Such widows as these then he would have refused, not
meaning that there should be no younger widows, but that
there should be no adulteresses, that none should be idle,
busy bodies, speaking things that they ought not, that no
occasion should be given to the adversary. Had nothing of
this kind taken place, he would not have forbidden them*

Ver. 16. If any man or woman that believeth have widows,
let them relieve them, and let not the Church be charged,
that it may relieve them thut are widows indeed.

Observe how again he speaks of those as widows indeed,
who are left destitute, and have no resource from any other
quarter. It was better to have it so. For thus two great ob-

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Widows with relations. Maintenance of Clergy. 131

jects were attained. Those* had an opportunity of doing Hom.
good, whilst these were honourably maintained, and the- XV*
Church not burthened. And he has well said, If any believer.
For it is not fit that believing women should be maintained
by unbelievers, lest they should seem to stand in need of
them. And observe how persuasively he speaks ; he has not
said, * let them maintain them expensively,' but let them re-
lieve them. That the Church, he says, may relieve them that
are widows indeed. She therefore has the reward of this
help also, for she that helps the Church, helps not her only,
but those widows too whom the Church is thus enabled to
maintain more bountifully. / will therefore that the younger
widows — do what? live in luxury and pleasure? By no means;
but — marry, hear children, guide the house. That he may
not be supposed to encourage them to live luxuriously, he
adds, that they give no occasion to the adversary to speak
reproachfully. They ought indeed to have been superior to
the things of this world, but since they are not, let them
abide in them at least upright.

Ver. 17, 18. Let the elders that rule well be counted worthy
qf double honour, especially they who labour in the word and
doctrine. For the Scripture saith, Thou shall not muzzle the
ox that treadeth out the corn. And, The labourer is worthy
Of Ms reward.

The honour of which he here speaks is attention to them, (2)
and the supply of their necessities, as is shewn by his adding,
Thou shall not muzzle the ox that treadeth out the corn; and, Deut.
The labourer is worthy of his reward. So when he says, jJktio
Honour widows, he means, ' support' them in all that is 7.
necessary. Thus he says, 77m/ it may relieve those that are
widows indeed; and again, Honour widows that are
widows indeed, that is, who are in poverty, for the greater
their poverty, the more truly are they widows. He alleges
the Law, he alleges the words of Christ, both agreeing
herein. For the Law says, Thou shaft not muzzle the
ox that treadeth out the corn. See how he would have
the teacher labour! For there is not, indeed there is not, any
other labour such as his. But this is from the Law. But

e Gr. fem. referring to the widows them. See below, 1. 9. of this page,
kept by their relations, gee Hom. xiii. Downes, missing the sense, guesses
and xiv. or perhaps to women relieving it should be Ufiw.

K 2

132 Clergy not to be stinted — not to spare themselves.

I Tim. how does he quote from Christ? 77ie labourer is worthy of
6» 16, his reward. Let us not then look only to the reward, but to

the terms of the commandment. The labourer, he says, is
worthy of his reward. So that if any one lives in sloth
and luxury, he is unworthy of it. Unless he is as the ox
treading out the corn, and bearing the yoke, in spite of heat
and thorns, and ceases not till he has carried the corn into
the granary, he is not worthy. Therefore to teachers should
be granted a supply of their necessities without grudging,
that they may not faint nor be discouraged, nor by attention
to inferior things deprive themselves of greater; that they may
labour for spiritual things, paying no regard to worldly things.
It was thus with the Levites; they had no worldly concerns,
because the laity took care to provide for them, and their re-
venues were appointed by the law, as tythes, offerings of goldd,
first fruits, vows, and many other things. And the law pro-
perly assigned these things to them, as seeking things present.
But I shall say no more than that those who preside ought
to have food and raiment, that they may not be distracted by
care for these things. But what is double support? Double
that of the widows, or of the deacons, or simply, liberal sup-
port. Let us not then think only of the double maintenance
granted them, but of what is added, Those who rule well.
And what is it to rule well? Let us hear Christ, Who says,
Johnio, The good shepherd giveth his life for his sheep. Thus to

II rule well is, from our concern for them, never to spare our-
selves.

Especially those who labour in the word and doctrine.
Where then are those who say that there is no occasion for the
iTim.4, word and doctrine ? Whereas he says to Timothy, Meditate
16, 16, upon these things; give thyself wholly to them ; and, Grive
attendance to reading, to exhortation, to doctrine; for in
doing this thou shalt save both thyself, and them that hear
thee. These are the men whom he wishes to be honoured most
of all, and he adds the reason, for they sustain great labour.
For when one is neither watchful, nor diligent, but merely
sits in his stall easy and unconcerned, whilst another wears

* Colb. omits this clause; it is perhaps x(«rJ»», making it, * the share of the
too bold to guess rk 4ri r£it Svr&vr for sacrifices.'

Difficulties of preaching. Of Accusations. 183

himself out with anxiety and exertion*, especially if he is Hom.

ignorant of profane literature, ought not the latter to be -

honoured above all others, who more than others gives him-
self up to such labours? For he is exposed to numberless
tongues. One censures him, another praises him, a third
mocks him, another finds fault with his memory and his com-
position, and it requires great strength of mind to endure all
this. It is an important point, and contributes much to the
edification of the Church, that the rulers of it should be apt to
teach. If this be wanting, many things in the Church go to
nun. Therefore in addition to the qualifications of hospitality,
moderation, and a blameless life, he enumerates this also, say-
ing, Apt to teach. For why else indeed is he called a teacher ?
Some say that he may teach philosophy by the example of his
life, so that all else is superfluous, and there is no need of verbal
instruction in order to proficiency. But why then does Paul
say, especially they who labour in the word and doctrine ?
For when doctrines are concerned, what life will answer the
purpose? And of what word is he speaking? Not of
pompous language, nor of discourse set off with external'
decorations, but that which possesses the mighty power of
the Spirit, and abounds with wisdom and understanding. It
needs not set phrases, but thoughts to give it utterance, not
skill in composition, but power of mind.

Ver. 19. Against an elder receive not an accusation, but
before two or three witnesses.

May we then receive an accusation against a younger man,
or against any one at all without witnesses ? Ought we not
in all cases to come to our judgments with the greatest
exactness ? What then does he mean ? Do not so, he means,
with any, but especially in the case of an elder. For he
speaks of an elder not with respect to office, but to age,
since the young more easily fall into sin than their elders.
And it is manifest from hence that the Church, and even
the whole people of Asia, had been now intrusted to Timothy,
which is the reason why he discourses with him concerning
elders.

c fctXtrit. He seems to mean in 1 Or perhaps * heathenish/
preparing his discourse*.

134

Careful enquiry and decisive censure.

l Tim. Ver. 20. Them that sin rebuke before all. that others also
5,20. r j >

— - may fear.

Do not, he says, hastily cut them off, but carefully inquire

into all the circumstances, and when thou hast thoroughly

informed thyself, then proceed against the offender with

rigour, that others may take warning. For as it is wrong to

condemn hastily and rashly, so not to punish manifest

offences is to open the way to others, and embolden them to

offend.

Rebuke, he says, to shew that it is not to be done lightly,
but with severity. For thus others will be deterred. How
Matt is it then that Christ says, Go and tell him his fault be-
18> 15, tween him and thee alone, if one sin against thee. But
Christ Himself permits him to be censured in the Church.
(3) What then ? is it not a greater scandal, that one should be
rebuked before all ? How so ? For it is a much greater
scandal, that the offence should be known, and not the
punishment. For as when sinners go unpunished, many
commit crimes ; so when they are punished, many are made
better. God Himself acted in this manner. He brought
forth Pharaoh, and punished him openly. And Nebu-
chadnezzar too, and many others, both cities and individuals,
we see visited with puuishment. Paul therefore would have
all stand in awe of their Bishop, and sets him over all.

And because many judgments are formed upon suspicion,
there ought, he says, to be witnesses, and men to convict the
Deut. offender according to the ancient law. At the mouth of two
l9> 16- or three witmsses shall every matter be established. — Against
an elder receive not an accusation. He does not say, * do
not condemn,1 but receive not an accusation, bring him not
to judgment at all. But what if the two witnesses are false ?
This rarely happens, and it may be discovered upon examin-
ation on the trial. For since offences are committed in
secret, we ought to be satisfied with two witnesses, and this
is sufficient proof of investigation.

But what if the offences be notorious, and yet there are no
witnesses, only a strong suspicion ? It has been said above
l Tim. that he ought to have a good report qf them which are with-
3>7' out.

Let us therefore love God with fear. The law indeed is

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God threatens in Mercy.

135

not made for a righteous man ; but since the greater part Hon,
are virtuous from constraint rather than from choice, the XV*
principle of fear is of great advantage to them in eradicating
their desires. Let us therefore listen to the threatenings of
hell fire, that we may be benefited by the wholesome fear of
it For if God, intending to cast sinners into it, had not
previously threatened them with it, many would have plunged
into it. For, if with this terror agitating our souls, some sin
as readily as if there were no such thing in existence, what
enormities should we not have committed, if it had not been
declared and threatened? So that, as I have ever said, the
threatenings of hell shew the care of God for us no less than
the promises of heaven. For the threat co-operates with the
promise, and drives men into the kingdom by means of terror.
Let us not think it a matter of cruelty, but of pity and
mercy; of God's concern and love for us. If in the days of
Jonah the destruction of Nineveh had not been threatened,
that destruction had not been averted. Nineveh would not
have stood but for the threat, Nineveh shall be overthrown. Jonah
And if hell had not been threatened, we should all have fallen3' 4#
into hell. If the fire had not been denounced, no one would
have escaped the fire. God declares that Ho will do that
which He desires not to do, that He may do that which He
desires to do. He willeth not the death of a sinner, and
therefore He threatens the sinner with death, that He may
not have to inflict death. And not only has He spoken
the word, but He has exhibited the thing itself, that we
may escape it. And lest it should be supposed to be a
mere threat, He has manifested the reality of it by what He
has already done on earth. Dost thou not see in the flood
a symbol of hell, in that rain of all-destroying water an
image of the all-devouring fire 8 ? For as it was in the days Matt.
of Noah, He says, they were marrying and giving in mar- 24> S8-
riage, so is it even now. It was then predicted11 long
before it took place, and it is now predicted four hundred
years or more beforehand1: but no one heeds it. It is

* The construction is too involved h i. e. the deluge,

for such a passage; a slight change 1 See Horn. xx. on S. Matt. fin.

would refer the whole latter clause to where he says the end of the world

the Judgment, or to the destruction of might now come at any time,
the cities of the plain.

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136

Vanity of earthly things.

l Tim. looked upon as a mere fable, as a matter of derision ; no one
5' 20* fears it, no one weeps or beats his breast at the thought of it.
The stream of fire is boiling up, the flame is kindled, and we
are laughing, taking our pleasure, and sinning without fear.
No one even bears in mind That Day. No one considers that
present things are passing away, and that they are but tem-
poral, though events are every day crying out and uttering a
fearful voice. The untimely deaths, the changes that take
place in our lives, our own infirmities and diseases, fail to
instruct us. And not only in our own bodies are these
changes visible, but in the elements themselves. Every day in
our different ages we experience a kind of death, and in
every case instability is the characteristic of things we see.
Neither winter, nor summer, nor spring, nor autumn, is per-
manent; all are running, flying, and flowing past. Why
should I speak of fading flowers, of dignities, of kings that
are to-day, and to-morrow cease to be, of rich men, of mag-
nificent houses, of night and day, of the sun and the moon ?
for the moon wanes, and the sun is sometimes eclipsed, and
often darkened with clouds ? Of things visible, in short, is
there any thing that endures for ever ? Nothing ! No, nor
any thing in us but the soul, and that we neglect. Of things
subject to change we take abundant care, as if they were
permanent : but that which is to endure for ever we neglect,
as if it were soon to pass away. Some one is enabled to
perform mighty actions, but they shall last till to-morrow, and
then he perishes, as we see in the instances of those who
have had yet greater power, and are now to be seen no more.
Life is a dream, and a scene; and as on the stage when the
scene is shifted the various pageants disappear, and as dreams
flit away when the sunbeams rise, so here when the end comes,
whether the universal or that of each one, all is dissolved
and vanishes away. The tree that you have planted remains,
and the house that you have built, it too stands on. But the
planter and the builder go away, and perish. Yet these things
happen without our regarding it, and we live on in luxury
and pleasure, and are ever furnishing ourselves with such
things, as if we were immortal.
(4) Hear what Solomon says, who knew the present world by
^4jJ] actual experience. / builded me houses, I planted me vine*

Digitized by

Solomon's experience. Heavenly Mansions. 137

yards, I made me gardens and orchards and pools of Hon.
water. I gathered me also silver and gold. I gat myself
men-singers, and women -singers, and flocks, and herds. qfHT.
There was no one who lived in greater luxury, or higher
glory. There was no one so wise or so powerful, no
one who saw all things so succeeding to his heart's desire.
What then ? He had no enjoyment from all these things.
What after all does he say of it himself? Vanity of vanities ,Eocle*.
all is vanity. Vanity not simply hut superlatively. Let12'8,
us believe him, who knew by experience. Let us believe him»
and lay hold on that in which there is no vanity, in which
there is truth ; and what is based upon a solid rock, where there
is no old age, nor decline, but all things bloom and flourish,
without decay, or waxing old, or approaching dissolution.
Let us, I beseech you, love God with genuine affection, not
from fear of hell, but from desire of the kingdom. For what
is comparable to seeing Christ ? Surely nothing ! What to
the enjoyment of those good things ? Surely nothing ! Well
may there be nothing ; for eye hath not seen, nor ear heard, 1 Cor. 2,
neither have entered into the heart of man the things which9'
God hath prepared for them that love Him. Let us be
anxious to obtain those things, and let us despise all these.
Are we not continually complaining that human life is
nothing? Why art thou solicitous for what is nothing? Why
dost thou sustain such toils, for what is nothing ? Thou
seest splendid houses, does the sight of them delude thee ?
Look up to heaven. Raise thy view from pillars of stone to
that beautiful fabric, compared with which the others are as
the works of ants and pismires. Learn philosophy from
that spectacle, ascend to heavenly things, and look thence
upon our splendid buildings, and see that they are nothing,
the mere toys of little children. Seest thou not how much
finer, how much lighter, how much purer, how much more
translucent, is the air the higher thou ascendest? There have
they that do alms their mansions and their tabernacles. These
that are here are dissolved at the resurrection, or rather before
the resurrection destroyed by the stroke of time. Nay, often in
their most flourishing state and period an earthquake over-
throws, or fire entirely ruins them. For not only the bodies of
men, but their very buildings are liable to untimely deaths.

Digitized by

138 Public buildings. Man gifted with creative power.

l Tim. Nay, sometimes things decayed by time stand firm under the
6* — shock of an earthquake, whilst glittering edifices, firmly
fixed, and newly constructed, are struck but by lightning
and perish. And this, I believe, is the interposition of God,
that we may not take pride in our buildings.

Would you again have another ground for cheerfulness ?
Go to the public buildings, in which you share equally with
others. For the most magnificent private houses, after all,
are less splendid than the public edifices. There you may
remain, as long as you please. They belong to you as much
as to others, since they are common to you with others ; they
are common, and not private. But those, you say, delight
you not. They delight you not, partly because you are
familiar with them, and partly from your covetousness. So
the pleasantness is not in the beauty, but in the appropriating !
So the pleasure is in greediness, and in the wish to make
every man's goods your own ! How long are we to be nailed
to these things? How long are we to be fastened to the earth,
and grovel, like worms, in the dirt ? God hath given us a
body of earth, that we might carry it with us up to heaven, not
that we should draw our soul down with it to earth. Earthy
it is, but if we please, it may be heavenly. See how highly
God has honoured us, in committing to us so excellent a
frame. I made heaven and earth, He says, and to you I give
the power of creation. Make your earth heaven. For it is
Amos in thy power. I am He that maketh and trantformeth all
8,LXX' things^ saith God of Himself. And He hath given to men a
similar power; as a painter, being an affectionate father, teaches
his own art to his son. I formed thy body beautiful, he says,
but I give thee the power of forming something better. Make
Gen. l, thy soul beautiful. I said, Let the earth bring forth grass ,
u' and every fruitful tree. Do thou also say, Let this earth k
bring forth its proper fruit, and what thou wiliest to produce
Ps. 74, will be produced. I make the summer and the cloud. I
Pa. 104, create the lightning and the wind. I formed the dragon,
26« that is, the devil1, to make sport with him. Nor have I
grudged thee the like power. Thou, if thou wilt, canst sport
with him, and bind him as thou wouldest a sparrow. I make
the sun to rise upon the evil and the good: do thou imitate

k i . e the body. 1 So St. Aug. on Pa. 103. Vulg. taking formed of hia degradation.

Union of Man with God in Christ.

139

Me, by imparting of that is thine to the good and the evil. Hom.
When mocked, I bear with it, and do good to those XV*
who mock Me : do thou imitate Me, as thou canst I
do good, not to be requited, do thou imitate Me, and do
good, not to be repaid. I have lighted luminaries in the
heavens. Do thou light others brighter than these, for thou
canst, by enlightening those that are in error. For to know
Me is a greater benefit than to behold the sun. Thou canst
not create a man, but thou canst make him just and accept-
able to God. I formed his substance, do thou beautify his
will. See how I love thee, and have given thee the power
in the greater things.

Beloved, see how we are honoured ! yet some are so un-
reasonable and so ungrateful as to say, * Why are we
endowed with free will?1 But how in all the particulars
which we have mentioned could we have imitated God, if
there had been no free will ? I rule Angels, He says, and so
dost thou, through Him who is the First-fruits. I sit on a l Cor.
royal throne, and thou art seated with Me in Him who is l6> 23'
the First-fruits. As it is said, He hath raised us up together Ephes.
and made us sit together in heavenly places in Christ Jesus.2' 9*
Through Him who is the First-fruits, Cherubim and Seraphim
adore thee, with all the heavenly host, principalities and
powers, thrones and dominions. Disparage not thy body,
to which such high honours appertain, that the unbodied
Powers tremble at it.

But what shall I say ? It is not in this way only that I
have shewn My love to thee, but by what I have suffered.
For thee I was spit upon, I was scourged. I emptied myself
of glory, I left My Father and came to thee, who dost hate
Me, and turn from Me, and art loth to hear My Name.
I pursued thee, I ran after thee, that I might overtake thee.
I united and joined thee to myself, * eat Me, drink Me/ I
said. Above I hold thee, and below I embrace thee. Is it
not enough for thee that I have thy First-fruits above ? Doth
not this satisfy thy affection ? I descended below : T not
only am mingled with thee, I am entwined in thee. I am
masticated *, broken into minute particles, that the inter- ' r(«?«.
spersion 2, and commixture, and union may be more complete. ^2fd»^-
Things united remain yet in their own limits, but I am«*

140

Sacramental Union with Christ.

1 Tim. interwoven with thee. I would have no more any division

5' — between us. I will that we both be one.

Therefore knowing these things, and remembering His
abundant care for us, let us do all things which may prove
us not unworthy of His great gift, which God grant that we
may all obtain, through the grace and lovingkindness of
Christ Jesus our Lord, with Whom, &c.

HOMILY XVI.

1 Tim. v. 21, 22, 23. '

/ charge thee before God and the Lord Jesus Christ and
the elect Angels, that thou observe these things without
preferring one before another, doing nothing by parti-
ality. Lay hands suddenly on no man, neither be partaker
of other men's sins : keep thyself pure* Drink no longer
water, but use a little wine for thy stomach's sake and
thine often infirmities.

Having spoken of Bishops and Deacons, of men, and
women, of widows and elders, and of all others, and having
shewn how great was the authority of a Bishop, now he was
speaking of judgment, he has added, / charge thee before
God and the Lord Jesus Christ and the elect Angels, that
thou observe these things without preferring one before
another, doing nothing by partiality. Thus fearfully he
charges him. For though Timothy was his beloved son, he
did not therefore stand in awe of him. For as he was not
ashamed to say of himself. Lest by any means when I have iCor.9,
preached to others, I myself should be a cast-away; much2^'
less would he be afraid or ashamed in the case of Timothy.
He called the Father and the Son to witness. But wherefore
the elect Angels? From great moderation, as Moses said, Dent 4,
/ call heaven and earth to witness; and again, Hear Micah
O mountains, and strong foundations of the earth. He 6, 2.
calls the Father and the Son to witness what he has said,

142 Responsibility in laying on of hands.

1 Tim. making his appeal to Them against that future Day, that if
&,2i"23, any thing should be done that ought not to be done, he was
clear from the guilt of it.

That thou observe these things witliout preferring one
before another, doing nothing by partiality. That is, that
thou deal impartially and equally between those who are
upon trial and are to be judged by thee, that no one may pre-
occupy thy mind, or gain thee over to his side beforehand.
But who are the elect Angels? It is because there are
Gen.si,some not elect. As Jacob calls to witness God and the heap,
4fi* so we often take at once superior and inferior persons to wit-
ness; so great a thing is testimony. As if he had said, I
call to witness God and His Son and His servants, that I
have charged thee : so before them I charge thee. He im-
presses Timothy with fear ; after which he adds, what was
most vital*, and bears most on the maintenance of the
Church, the matter of Ordinations. Lay hands, he says, sud-
denly on no man, neither be partaker of other men's sins.
What is suddenly? Not upon a first, nor a second, nor a
third trial, but after frequent and strict examination and cir-
cumspection. For it is an affair of no common peril. For
thou wilt be responsible for the sins committed by him, as
well his past as his future sins, because thou hast dele-
gated to him this power. For if thou overlook the past
unduly, thou art answerable for the future also, as being the
cause of them, by placing him in that station, and of the
past too, for not leaving him to mourn over them, and to
be in compunction. For as thou art a partaker of his good
actions, so art thou of his sins.

Keep thyself pure. This he says with reference to chas-
tity.

Drink no longer water, but use a little wine for thy sto-
mach's sake and thy often infirmities. If one who had prac-
tised fasting to such an extent, and used only water, so long
that he had brought on infirmities and frequent infirmities,
is thus commanded to be chaste, and does not refuse the
admonition, much less ought we to be offended when we re-
ceive an admonition from any one. But why did not Paul
restore strength to his stomach ? Not because he could not —

* Or * seasonable.'

Digitized by

Timothy why not cured. Open and secret sinners. 1 13

for he whose garment had raised the dead was clearly able Hom.

to do this too, — but because he had a design of importance -

in withholding such aid. What then was his purpose b?
That even now, if we see great and virtuous men afflicted
with infirmities, we may not be offended, for this was a pro-
fitable visitation. If indeed to Paul himself a messenger of
Satan was sent that he should not be exalted above measure, 2 Cor.
much more might it be so with Timothy. For the miracles12' 11 •
he wrought were enough to have rendered him arrogant.
For this reason he is left to be subject to the rules of medi-
cine, that he may be humbled, and others may not be offended,
but may learn that they who performed such excellent
actions were men of the same nature as themselves. In other
respects also Timothy seems to have been subject to disease,
which is implied by that expression, Thy often infirmities,
as well of other parts as of the stomach. He does not how-
ever allow him to indulge freely in wine, but as much as was
for health and not for luxury*.

Ver. 24. Some men's sins are open beforehand, going
before to judgment ; and some they follow after.

In speaking of ordination, he had said, Be not partaker of
other men's sins. But what, he might say, if I be ignorant of
them? Why, some men's sins are open beforehand, going
before them to judgment, and some they follow after. Some
men's, he means, are manifest, because they go before, whilst
others' are unknown, because they follow after.

Ver. 25. Likewise also the good works of some are mani-
fest beforehand, and they that are otherwise cannot be hid.

Chap. 6. ver. 1. Let as many servants as are under the
yoke count their masters worthy of all honour, that the Name
of God and His doctrine be not blasphemed.

Let them count them worthy of all honour, he says; for
do not suppose, because thou art a believer, that thou art
therefore a free man: since thy freedom is to serve the more
faithfully. For if the unbeliever sees slaves conducting them-
selves insolently on account of their faith, he will blaspheme,
as if the Doctrine produced insubordination. But when he

b A Paris Ms. adds, ' in not curing at length in the first Homily on the

him,' and is stated to vary much in this Statues, where most of these remarks

passage, but its readings are not given, are expanded and illustrated.
* This whole passage is treated more

144 Duties of slaves. The Bishop's concern in them.

l Tim. sees them obedient, he will be more inclined to believe, and
6' 2' will the rather attend to our words. But God, and the Gos-
pel we preach, will be blasphemed, if they are disobedient.
But what if their own master be an unbeliever ? Even in that
case they ought to submit, for God's Name's sake.

Ver. 2. And they that have believing masters, let them not
despise them because they are brethren, but rather do them
service, because they are faithful and beloved partakers of
the benefit.

(2) As though he had said, If ye are thought worthy of so
great a benefit, as to have your masters for your brethren, on
this account ye ought more especially to submit.

Going before to judgment. This he had said, implying
that of evil actions here some are concealed, and some are
not; but there neither the good nor the bad can be concealed.
And what is that going before to judgment? When one
commits offences that already condemn him, or when he is
incorrigible, and when one thinks to set him right and cannot
succeed. What then ? What is the use of mentioning this ?
Because if here any escape detection, they will not hereafter*
There all things are laid open ; and this is the greatest con-
solation to those who do well.

Then because he had said, Do nothing by partiality \ as
if under the necessity of interpreting it, he adds, As many
servants as are under the yoke. But you will say, What has
a Bishop to do with this ? Much surely, for it is his office
to exhort and to teach these too. And here he makes excel-
lent regulations with respect to them. For we see him every
where commanding the servants rather than their masters,
shewing them the ways of submission, and treating them with
great regard d. He exhorts them therefore to submit with great
meekness. But the masters he recommends to forbear the
Ephea. use of terror. Forbearing threatening, he says. And why
6> 9* does he thus command? In the case of unbelievers, naturally,
because it would have been unreasonable to address those
who would pay no heed to him ; but where believers were
concerned, what was his reason? Because masters contribute
greater benefits to their servants, than servants to their mas-
ters. For the former furnish the money to purchase for them

d Or making a great point of them, i. e. of the ways of submission.

God the best Master, but ill served.

145

sufficent food and clothing; and bestow much care upon hom.
them in other respects, so thai the masters pay them the larger XV1*
service, which is here intimated, where he says, they are
faithful and beloved, partakers of the benefit*. They suffer
much toil and trouble for your repose, ought they not in re-
turn to receive much honour from their servants?

But if he exhorts servants to render such implicit obedience, Moral.
consider what ought to be our disposition towards our Master,
who brought us into existence out of nothing, and who feeds
and clothes us. If in no other way then, let us render Him
service at least as our servants render it to us. Do not they
order their whole lives to afford rest to their masters, and is it
not their work and their life to take care of their concerns ? Are
they not all day long engaged in their masters' work, and only
a small portion of the evening in their own ? But we, on the con-
trary, are ever engaged in our own affairs, in our Master's hardly
at all, and that too, though He needs not our services, as mas-
ters need those of their servants, but those very acts redound
to our own benefit In their case the master is benefited by
the ministry of the servant, but in ours the ministry of the
servant profits not the Master, but is beneficial on the other
hand to the servant As the Psalmist says, My goods are P». 16,
nothing unto Thee. For say, what advantage is it to God, that2,
I am just, or what injury, that I am unjust? Is not His na-
ture incorruptible, incapable of injury, superior to all suffer-
ing? Servants have nothing of their own, all is their
masters', however rich they be. But we have many things of
our own.

And it is not merely so great honour f, that we enjoy from
the King of the universe. What master ever gave his own
son for his servant? No one, but all would rather choose to
give their servants for their sons. Here, on the contrary, He
spared not His own Son, but gave Him up for us all, for
His enemies who hated Him. Servants, though very hard
service is exacted of them, are not impatient ; at least, not
the well-disposed. But how many times do we utter dis-

* The words *i r*# titfyurimt «mA«p- Old Lat and Ben. that in the text
Hww may mean such as set them- seems more intelligible. The other
to confer benefits. might be explained by the sequel, see

1 Or, < and it is not without reason Rom. via. 32.
«at we enjoy so great honour and so

L

Digitized by

146 Obedience of slaves puts ours to shame.

l Tim. content1? The master promises to his servants nothing like

Uc«Lr wnat ^*oc* Proimses t0 us > feut wnat? Freedom here, which

M»fM is often worse than bondage ; for it is often embittered by
famine beyond slavery itself'. Yet this is their greatest boon.
But with God there is nothing temporal, nothing mortal ;
but what? wouldest thou learn? Listen then, He says,

fs^H6' Henceforth I call you not servants. Ye are my friends.

Beloved, let us be ashamed, let us fear. Let us only serve
our Master, a* our servants serve us. Rather not even h the
smallest portion of service do we render ! Necessity makes
them philosophers. They have only food and lodging; but
we, possessing much and expecting more, insult our Benefactor
with our luxury. If from nothing else, from them at least
let us learn the rules of philosophy. The Scripture is wont
to send men not even to servants, but to irrational creatures,
as when it bids us imitate the bee and the ant. But I advise
you but to imitate servants : only so much as they do from
fear of their masters, let us do from the fear of God; for I
cannot find that you do even this. They receive many
insults from fear of us, and endure them in silence with the
patience of philosophers. Justly or unjustly they are ex-
posed to our violence, and they do not resist, but entreat us,
though often they have done nothing wrong. They are
contented to receive no more and often less than they need ;

^rci/W- with straw 1 for their bed, and only bread for their food, they
^ do not complain or murmur at their hard living, but through
fear of us are restrained from impatience. When they are
entrusted with money, they restore it all. For I am not
speaking of the worthless, but of the moderately good. If
we threaten them, they are at once awed.

Is not this philosophy? For say not they are under
necessity, when thou too art under a necessity in the fear of
hell. And yet dost thou not learn wisdom, nor render to
God as much honour, as thou receivest from thy servants.
Of thy servants each has the apartment assigned to him by
thy rules, and he does not invade that of his neighbour, nor
do any injury from a desire of more than he has. This

wer^l^68' 8aid before> than if had independent

m£teZ 25 Pr°^de1 f0.r ^ their h ne&ative is ***** « Colb.
masters, and so suffer less in a scarcity and B. The sense requires it.

Digitized by

Slavery wider man but an accident.

147

forbearance the fear of their master enforces among domestics, Hou.

and seldom will you see a servant robbing or injuring a --

fellow-servant. But among free men it is quite the reverse.
We bite and devour one another. We fear not our Master :
we rob and plunder our fellow-servants, we strike them in
His very sight This the servant will not do ; if he strikes,
it is not when his master sees him ; if he reviles, it is not
when his master hears him. But we dare do any thing,
though God sees and hears it all.

The fear of their master is ever before their eyes, the fear
of our Master never before ours. Hence the subversion of
all order, hence all is confusion and destruction. And we
never take into consideration the offences we have committed,
but if our servants do amiss, we call them to a rigorous
account for every thing, even to the least misdemeanour.
I say not this to make servants remiss, but to chide our
supineness, to rouse us from our sloth, that we may serve our
God with as much zeal as servants do their master; our
Maker, as faithfully as our fellow-creatures 1 serve us, from 1
whom they have received no such gift. For they too are
free by nature. To them also it was said, Let them have®gn*l>
dominion over the fishes. For this slavery is not from
nature : it is the result of some particular cause, or circum-
stances. Yet, notwithstanding, they pay us great honour ;
and we with great strictness exact services from them, whilst
to God we hardly render the smallest portion, though the
advantage of it would redound to ourselves. For the more
zealously we serve God, the greater gainers we shall be.
Let us not then deprive ourselves of such important benefits.
For God is self-sufficient, and wants nothing ; the recom-
pense and the advantage reverts altogether to us. Let us
therefore, I beseech you, be so affected, as serving not God
but ourselves, and with fear and trembling let us serve Him,
that we may obtain the promised blessings, through Jesus
Christ our Lord, with Whom, &c.

l2

HOMILY XVII.

1 Tim. vi. 2—7.

These things teach and exhort. Jf any man teach otherwise,
and consent not to wholesome words, even the words qf
oar Lord Jesus Christ, and to the doctrine which is accord-
ing to godliness; he is proud, knowing nothing, but doting
about questions and strifes qf words, whereof cometh envy,
strife, railings, evil surmisings, perverse disputings qf
men of corrupt minds, and destitute of the truth, supposing
that gain is godliness : from such withdraw thyself. But
godliness with contentment is great gain. For we brought
nothing into this world, and it is certain we can carry
nothing out.

A teacher has need not only of authority, but of gentle-
ness, and not only of gentleness, but of authority. And all
l Tim. these the blessed Paul teaches, at one time saying, These
4> 11 • things command and teach; at another, These things teach
i or en- and exhort1. For if physicians entreat the sick, not for the
treat- benefit of their own health, but that they may relieve their sick-
ness, and restore their prostrate strength, much more ought
we to observe this method, of entreating those whom we
teach. For the blessed Paul does not refuse to be their ser-
2Cor.4,vant: We preach not ourselves, he says, but Christ Jesus the
6" Lord; and ourselves your servants for Jesus' sake; and
l Cor.a, again, All things are yours, whether Paul or Apollos. And
12# in this service he serves with alacrity, for it is not slavery, but

Digitized by

Pride comes qf ignorance, ignorance of questioning. 149

superior to freedom. For He says, Whoever committeth sin Hom.
is the servant of sin. j^SST

If any man teach otherwise, and consent not to wholesome 34. 9
words, even the words qf our Lord Jesus Christ, and to the
doctrine which is according to godliness, he is proud, knowing
nothing. Presumption therefore arises not from knowledge,
but from knowing nothing. For he that knows the doctrines
of godliness is also the most disposed to moderation. He
who knows sound words, is not unsound. For what inflamma-
tion is in the body, that pride is in the soul. And as we do
not in the first case say that the inflamed part is sound, so
neither do we here consider the arrogant. It is possible then
to be knowing, and yet to know nothing. For he that knows
not what he ought to know, knows nothing. And that pride
arises from knowing nothing is manifest from hence. Christ
made Himself qf no reputation, he therefore who knows thisphu. 2,
will not be high-minded. Man hath nothing except from
God, therefore he will not be high-minded. For what hast x Cor 4
thou that thou didst not receive? He washed the feet of His 7.
disciples, how can he who knows this be setting himself up?
Therefore He says, When ye have done all, say we are iw-Luke
profitable servants. The publican was accepted only from1^10,
his humility, the Pharisee perished by his boastfulness. He
who is puffed up knoweth none of these things. Again, Christ
Himself says, If I have spoken evil, bear witness qf *Aej0hni8,
evil ; but if well, why smitest thou Me ? 289

Doting1 about questions. To question then is to dote.
And strifes qf words ; this is justly said. For when the soul is
fevered with reasonings, and stormy, then it questions, but
when it is in a sound state, it does not question, but receives
the faith. But from questionings and strifes of words nothing
can be discovered. For when the things which faith only
promises are received by an inquisitive spirit, it neither de-
monstrates them, nor suffers us to understand them. If one
should close his eyes, he would not be able to find any thing
he sought: or if, again with his eyes open, he should bury him-
self, and exclude the sun, he would be unable to find any
thing, thus seeking. So without faith nothing can be
discerned, but contentions must needs arise. Whereqf come
railings, evil surmisings; that is, erroneous opinions and

150 Those who make Religion a trade incorrigible.

l Tim. doctrines arising from questionings. For when we begin to
. fl'8' question, then we surmise concerning God things that we
ought not.

Perverse disputing**, that is, leisure or conversation, or he
may mean intercommunication, and that as infected sheep by
| *Hm- contact1 communicate disease to the sound, so do these bad

TM&SMt-

£ men.

Destitute of the truth, thinking that gain is godUness.
Observe what evils are produced by strifes of words. The
love of gain, ignorance, and pride; for pride is engendered
by ignorance.

From such withdraw thyself. He does not say, engage
and contend with them, but withdraw thyself, turn away
from them ; as elsewhere he says, A wan that is an heretic
J,1 10. after the first and second admonition reject. He shews
that they do not so much err from ignorance, as they owe
their ignorance to their indolence. Those who are conten-
tious for the sake of money you will never persuade. They
are only to be persuaded, so long as you give, and even so
you will never satisfy their desires. For it is said, The cove-
Ecclu». torn man's eye is not satisfied tcith a portion. From such
14' 9* then, as being incorrigible, it is right to turn away. And if
he who had much obligation to fight for the truth, is advised
not to engage in contention with such men, much more
should web avoid it, who are in the situatiou of disciples.

Having said, Jliey think that godliness is a means of
gain, he adds, But godliness with contentment is great gain,
not when it possesses wealth, but when it has it not* For
that be may not despond on account of his poverty, he en-
courages and revives his spirit. They think, he says, that
godliness is a means oLgain% and so it is; only not in their
way, but in a much higher. Then having demolished theirs,
he extols the other. For that worldly gain is nothing, is
manifest, because it is left behind, and does not attend us,
or go along with us at our departure. Whence is this plain ?
Because we had nothing when we came into this world,
therefore we shall have nothing when we depart from it.

* 3*«c»{«rf<0«), rec. *«£«3<«r{4j3«). c This is undonbtedly the true sense,

* This he would hardly have said at as the article is attached to godliness.
Constantinople, when he was Bishop.

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We want Ziere only what we can use here.

151

For nature came naked into the world, and naked she will go Hom.
out of it. Therefore we want no superfluities ; if we brought XVI1,
nothing with us, and shall take nothing away with us.

Ver. 8. And having food and raiment, let us be therewith
content.

Such things, and so much ought we to eat, as will suffice
to nourish us, and such things should we put on, as will
cover us, and clothe our nakedness, and nothing more; and
a common garment will answer this purpose. Then he urges
them from the consideration of things here, saying,

Ver. 9. But they that will be rich ; not those that are rich, (2)
but those who wish to be. For a man may have money and
make a good use of it, not overvaluing it, but bestowing it upon
the poor. Such therefore he does not blame, but the covetous.

They that will be rich fall into temptation and a snare,
and into many foolish and hurtful lusts, which drown men
in destruction and perdition.

He has justly said, they drown men, since they cannot be
raised from that depth. In destruction and perdition.

Ver. 10. For the love of money is the root of all evil;
which while some coveted after, they have erred from the
faith, and pierced themselves through with many sorrows.

Two things he mentions, and that which to them might
seem the more weighty he places last, their many sorrows.
And to learn how true this is, the only way is to sojourn with
the rich, to see how many are their sorrows, how bitter their
complaints.

Ver. 11. But thou, O man of God.

This is a title of great dignity. For we are all men of
God, but the righteous peculiarly so, not by right of creation
only, but by that of appropriation1. If then thou art a man of1
God, seek not superfluous things, which lead thee not to God,
but £

Flee these things, and follow after righteousness. Both
expressions are emphatic; he does not say turn from one, and
approach the other, but flee these things ? pursue righteous-
ness, so as not to be covetous.

Godliness, that is, soundness in doctrines d.

Faith, which is opposed to questionings.

d See on Stat. Hom. IV. (3) Tr. p. 84, and note b.

152 Foolish desires, and many sorrows, from earthly aims.

i Tim. Love, patience, meekness.

Ver. 12. Fight the good fight of faith, lay hold on eternal
life. Lo, there is thy reward, whereunto thou art also called,
and hast professed a good profession, in hope of eternal life,
before many witnesses.

That is, do not pat that confidence to shame. Why dost
thou labour to no profit? But what is the temptation and
snare, which he says, those that would be rich fall into ? It
causes them to err from the faith, it involves them in dangers,
it renders them less intrepid. Foolish desires, he says. And
is it not a foolish desire, when men like to keep idiots and
dwarfs, not from benevolent motives, but for their pleasure,
when they have receptacles for fishes in their halls, when they
bring up wild beasts, when they give their time to dogs, and
dress up horses, and are as fond of them as of their children ?
All these things are foolish and superfluous, no wise neces-
sary, no wise useful.

Foolish and hurtful lusts ! What are hurtful lusts? When
men live unlawfully, when they desire what is their neigh-
bour's, when they do their utmost ine luxury, when they long
for drunkenness, when they desire the murder and destruction
of others. From these desires many have aimed at tyranny,
and perished. Surely to labour with such views is both
foolish and hurtful. And well has he said, Tliey have erred
from the faith. Covetousness attracting their eyes to herself,
and gradually stealing away their minds, suffers them not to
see their way. For as one walking on the straight road,
with his mind intent on something else, proceeds on his
way indeed, but, often without knowing it, passes by the \:ery
city to which he was hastening, his feet plying on at random
and to no purpose : such like a thing is covetousness. They
have pierced themselves through with many sorrows. Dost
thou see what he means by that word pierced? What he
means to express by the allusion' is this. Desires are
thorns, and as when one touches thorns, he gores his hand,
and gets him wounds, so he that falls into these lusts will be
wounded by them, and pierce his soul with griefs. And
what cares and troubles attend those who are thus pierced, it is

* rprrmXabftf, lit. wrestle with. ing something not directly expressed.
r ipfmrttf, a form of speech imply-

Perseverance needful. Right use qf wealth.

153

not possible to express. Therefore he says, Flee these Hom.
thingsj and follow after righteousness, godliness, faith, love, XVIIv
patience, meekness. For meekness springs from love.
Ver. 12. Fight the good fight.

Here he commends his boldness and manliness, that be-
fore all he confidently made profession, and he reminds him
of his early instruction.

Lay hold on eternal life.

There is need not only of profession, but of patience also
to persevere in that profession, and of vehement contention,
and of numberless toils, that you be not overthrown. For
many are the stumbling-blocks, and impediments, therefore
the way is strait and narrow. It is necessary therefore to Matt 7,
be self-collected1, and well girt on every side. All around f^.
appear pleasures attracting the eyes of the soul. Those of**tty*»
beauty, of wealth, of luxury, of indolence, of glory, of revenge,
of power, of dominion, and these are all fair and lovely in
appearance, and able to captivate those who are unsteady,
and who do not love the truth. For truth has but a severe
and uninviting countenance. And why ? Because the plea-
sures that she promises are all future, whereas the others
hold out present honours and delights, and repose; though
all are false and counterfeit. To these therefore adhere
gross, effeminate, unmanly minds, indisposed to the toils of
virtue. As in the games of the heathens, he who does not
earnestly covet the crown, may from the first give himself up
to re veilings and drunkenness, and so do in fact the cowardly
and unmanly combatants, whilst those who look stedfastly to
the crown, sustain blows without number. For they are sup-
ported and roused to action by the hope of future reward.

Let us then flee from this root of all evils, and we shall (3)
escape them all. TJie love of money, he says, is the root ; thus MoRAL«
says Paul, or rather Christ by Paul, and let us see how this
is. The actual experience of the world testifies it. For
what evil is not caused by wealth, or rather not by wealth,
but by the wicked will of those who know not how to use it ?
For it is possible to use wealth in well doing, and even through
means of it to inherit the kingdom. But now what was given
us for the relief of the poor, to make amends for our past sins,
to win a good report, and to please God, this we employ

154

Love of money a universal madness*

Tim. against the poor and wretched, or rather against our own
!l22l souls, and to the high displeasure of God. For as for the
other, a man robs him of his wealth, and reduces him to
poverty, but himself to death ; and him he causes to pine in
penury here, but himself in that eternal punishment. Are
they equal sufferers, think you ?

What evils then does it not cause! what fraudulent
practices, what robberies! what miseries, enmities, conten-
tions, battles! Does it not stretch forth its hand even to
the dead, nay, to fathers, and brethren ? Do not they who
are possessed by this passion violate the laws of nature, and
the commandments of God? in short every thing? Is it not
this that renders our courts of justice necessary? Take away
therefore the love of money, and you put an end to war, to
battle, to enmity, to strife and contention. Such men ought
therefore to be banished from the world, as wolves and pests.
For as opposing and violent winds, sweeping over a calm
sea, stir it up from its foundations, and mingle the sands of
the deep with the waves above, so the lovers of wealth con-
found and unsettle every thing. The covetous man never
knows a friend: a friend, did I say ? he knows not God Him-
self, driven mad, as he is, by the passion of avarice. Do ye
not see the Titans going forth sword in hand ? This is a
representation of madness. But the lovers of money do not
counterfeit, they are really mad, and beside themselves ; and
if you could lay bare their souls, you would find them armed
in this way not with one or two swords, but with thousands,
acknowledging no one, but turning their rage against all ;
flying and snarling at all, slaughtering not dogs', but the souls
of men, and uttering blasphemies against heaven itself. By
these men all things are subverted, and ruined by their mad-
ness after wealth.

For whom indeed, whom I should accuse, 1 know not! It
is a plague that so seizes all, some more, some less, but all in
a degree. Like a fire catching a wood, that desolates and
destroys all around, this passion has laid waste the world.
Kings, magistrates, private persons, the poor, women, men,

I There wan a heathen festival at was done in the warlike dance called

Argos, called Cynopbontis, (Athena;- Titanes, (which was practised even by

us, I. 3. Cas. o. 99.) in which dogs met persons of rank. Lucian de Salt §. 21,

abroad were killed, but whether this p. 37. and 79.) does not appear.

Digitized by

Cure of Cove tons ness. Values imaginary. 155

children, are all alike affected by it. As if a gross darkness Hon.
bad overspread the earth, no one is in his sober senses. Yet
we hear, both in public and private, many declamations11
against covetousness, but no one is mended by them.

What then is to be done? How shall we extinguish
this flame? For though it has risen up to heaven itself, it is
to be extinguished. We have only to be willing, and we shall
be able to master the conflagration. For as by our will it has
got head, so it may be brought under by our will. Did not
our own choice cause it, and will not the same choice avail to
extinguish it? Only let us be willing. But how shall that
willingness be engendered ? If we consider the vanity and
the unprofitableness of wealth, that it cannot depart hence
with us, that even here it forsakes us, and that whilst it re-
mains behind, it inflicts upon us wounds that depart along
with us. If we see that there are riches There, compared to
which the wealth of this world is more despicable than dung.
If we consider that it is attended with numberless dangers,
with pleasure that is temporary, pleasure mingled with sorrow.
If we contemplate aright the true riches of eternal life, we
shall be able to despise worldly wealth. If we remember
that it profits nothing either to glory, or health, or any
other thing; but on the contrary drowns men iu destruc-
tion and perdition. If thou consider that here thou art rich,
and hast many under thee, but that when thou departest
hence, thou wilt go naked and solitary. If we often repre-
sent these things to ourselves, and listen to them from others, *¥Mf
there will perhaps be a return to a sound mind, and a
deliverance from this dreadful punishment.

Is a pearl beautiful? yet consider, it is but sea water, and
was once cast away in the bosom of the deep. Are gold and
silver beautiful ? yet they were and are but dust and ashes.
Are silken vestments beautiful ? yet are they nothing but the
spinning of worms. This beauty is but in opinion, in human
prejudice, not in the nature of the things. For that which pos-
sesses beauty from nature, needs not any to point it out. If you
see a coin of brass that is but gilded over, you admire it at
first, fancying that it is gold ; but when the cheat is shewn to
you by one who understands it, your wonder vanishes with

h See Libanius, Or. 7.

156 Moral beauty and worth real.

1 Tim. the deceit. The beauty therefore was not in the nature of
6>12' the thing. Neither is it in silver; you may admire tin for
silver, as you admired brass for gold, and you need some one
to inform you what you should admire. Thus our eyes are
not sufficient to discern the difference. It is not so with
flowers, which are much more beautiful. If you see a rose,
you need no one to inform you, you can of yourself distinguish
an anemone, and a violet, or a lily, and every other flower.
It is nothing therefore but prejudice. And to shew, that
this destructive passion is but a prejudice; tell me, if the
Emperor were pleased to ordain that silver should be of more
value than gold, would you not transfer your love and ad-
miration to the former ? Thus we are every where under the
influence of covetousness and opinion1. And that it is so,
and that a thing is valued for its rarity, and not for its
nature, appears hence. The fruits that are held cheap among
us are in high esteem among the Cappadocians, and among
the Seriansk even more valuable than the most precious
among us, from which country these garments are brought;
and many such instances might be given in Arabia and India,
where spices are produced, and where precious stones are
found. Such preference therefore is nothing but prejudice,
and human opinion. We act not from judgment, but at
random, and as accident determines. But let us recover
from this intoxication, let us fix our view upon that which is
truly beautiful, beautiful in its own nature, upon godliness
and righteousness; that we may obtain the promised blessings,
through the grace and lovingkindness of Jesus Christ our
Lord, with Whom, &c.

1 wXur^iat »«) &«••»*/«*. The latter k Seres, a people on the borders of

i» literally suspicion, but in ver. 4. he China. In Tac. Ann. ii. 33. A.D. 16.

seems to render it opinions, in the we find a law at Rome against men's

sense of imaginations bred by selfish- wearing silk, vetiis Serica.
ness.

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HOMILY XVIIL

1 Tim. vi. 13—16.

I give thee charge in the sight of God, Who quickeneth all
things, and before Christ Jesus, Who before Pontius Pilate
witnessed a good confession; that thou keep this command-
ment without spot, unrebukeable, until the appearing qf
our Lord Jesus Christ: which in His times He shall shew,
Who is the blessed and only Potentate, the King of kings,
and Lord of lords; Who only hath immortality, dwelling
in the light which no man can approach unto; Whom no
man hath seen, nor can see; to Whom be honour and power
everlasting. Amen.

Again he calls God to witness, as he had done a little
before, at once to increase his disciple's awe, and to secure
his safety, and to shew that these were not human com-
mandments, that receiving the commandment as from the
Lord Himself, and ever bearing in mind the Witness1 before
Whom he heard it, he may have it more fearfully impressed
upon his mind.

J charge thee, he says, be/ore Ood, Who quickeneth all
things.

Here is at once consolation in the dangers which awaited
him, and a remembrance of the resurrection awakened in
him.

1 Edd. from whom ; bat B. has ty* and Old Lat sub quo, which is

nrach better.

158 Our Lord's good Confession, His Appearing.

1 Tim. And before Jesus Christ, Who before Pontius Pilate wit-

6>12*"16' nessed a good corfession.

The exhortation again is derived from the example of his
Master, and what he means is this; as He had done, so ought

l Pet 2, ye to <j0> for for this cause He witnessed, that we might
tread in His steps.

A good confession™. What he does in his Epistle to the

Heb.12, Hebrews, — Looking unto Jesus, the Author and Finisher qf

2* 3* our faith ; Who for the joy that was set before Him endured
the cross, despising the shame, and is set down at the right
hand of the throne of Ood. For consider Him that endured
such contradiction of sinners against Himself, lest ye be wea-
ried and faint in your minds, — that he now does to his dis-
ciple Timothy. As if he had said, Fear not death, since
thou art the servant of God, Who can give life to all things.
But to what good confession does he allude? To that which

Johnl8,He made when Pilate asked, Art Thou a King? To this
end, He said, was I born. And again, / came, that I might
bear witness to the Truth. Behold, these have heard Me.

Luke22, He may mean this, or that when asked, Art thou the Son of

70' God? He answered, Thou sayest, that lam (the Son of God).
And many other testimonies and confessions did He make.

Ver. 14. That thou keep this commandment without spot,
unrebukeable, until the appearing of our Lord Jesus Christ.

That is, till thy end, thy departure hence, though he does
not so express it, but that he may the more arouse him, says,
till His appearing. But what is to keep the commandment
without spot ? To contract no defilement, either of doctrine
or of life.

Ver. 15. Which in His times He shall shew, Wlio is the
blessed and only Potentate, King of Icings, and Lord of
lords, Who only hath immortality, dwelling in the light
which no man can approach unto.

Of whom are these things said ? Of the Father, or of the
Son ? Of the Son, undoubtedly : and it is said for the conso-
lation of Timothy, that he may not fear nor stand in awe of
the kings of the earth.

In His times, that is, the due and fitting times, that he may

m Sarile's punctuation. Ben. joins is scarcely grammatical,
this to the preceding clause, but so it

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Words cannot set forth the Divine Nature.

159

not be impatient) because it has not yet come. And whence Hon.
is it manifest, that He will shew it ? Because He is the Poten- ^ZHI*
tate, the only Potentate. He then will shew it, Who is
blessed, nay blessedness itself ; and this is said, to shew that
in that appearing there is nothing painful or uneasy.

But he says, only, either in contradistinction to men, or
because He was unoriginated1, or as we sometimes speak of «yo-
a man whom we wish to extol.

Who only hath immortality. What then ? hath not the
Son immortality? Is He not immortality itself? How
should not He, who is of the same substance with the Father,
have immortality ?

Dwelling in the light which no man can approach unto.
Is He then Himself one Light, and is there another in which
He dwells? is He then circumscribed by place ? Think not of
it By this expression is represented the Incomprehensible-
ness of the Divine Nature. Thus he speaks of God, in the
best way he is able. Observe, how when the tongue would
utter something great, it fails in power.

Whom no man hath seen nor can see. As, indeed, no one
hath seen the Son, nor can see Him n.

To Whom be honour and power everlasting. Amen. Thus
properly, and much to the purpose, has he spoken of God.
For as he had called Him to witness, he speaks much of that
Witness, that his disciple may be in the greater awe. In
these terms he ascribes glory to Him, and this is all we can
do, or say. We must not inquire too curiously, who He is.
If power everlasting is His, fear not. Yea though now it
take not place0, to Him is honour, to Him is power ever-
more.

Ver. 17. Charge them that are rich in this world that they
be not high minded.

He has well said, rich in this world. For there are others
rich in the future world. And this advice he gives, knowing

• That is, in His divine nature, con- though not yet fully come, His Kingdom

sidered apart from the human. See on when come, shall he eternal, or pats

Phil. ii. 5 — 11. Horn. vii. p. 78. and yfoirfa, * to take place,' in opposition

note g. and compare John i. 14 — 18. to i7»«*, 4 tn be.' The former word refers

▼i. 46. xiv. 7, 9. Luke xxiv. 39. John to events iu time, the latter to the real

iv. 24. 2 Cor. iii. 17. 1 Tim. iii. 16. constitution of things. Phil. ii. 10.

1 John iii. 2.
° pft yimrm. He either means that

Heb. ii. 8.

160

Duties of the Rich. Tlie Faith a deposit.

1 Tim. that nothing so generally produces pride and arrogance as

■ wealth. To abate this, therefore, he immediately adds, Nor

trust in uncertain riches; since that was the source of
pride; inasmuch as he who hopes in God, is not elated.
Why dost thou place thy hopes upon what is instantly trans-
ferable ? For such is wealth ! and why hopest thou on
that of which thou canst not be confident? But you say,
how can they avoid being high-minded ? By considering the
instability and uncertainty of riches, and that hope in God is
infinitely more valuable; God being the Author of wealth

Ver. 17. But in the living God, he says, Who giveth us
richly all things to enjoy.

This all things richly is justly spoken, in reference to the
changes of the year, to air, light, water, and other gifts.
For how richly and ungrudgingly are all these bestowed!
If thou seekest riches, seek those that are stable and endur-
ing, and which are the fruit of good works. He shews that
this is his meaning by what follows.

Ver. 18. That they do good, he says, thai they be rich in
good works, ready to distribute, willing to communicate.

The first phrase refers to wealth, the second to charity.
For to be willing to communicate, implies that they are
sociable and kind.

Ver. 19. Laying up in store for themselves a good found-
ation against the time to come.

There nothing is uncertain,* for the foundation being firm,
there is no instability, all is firm, fixed, immoveable, fast,
and enduring.

Ver. 19. That they may lay hold, he says, on eternal life.
For the doing of good works can secure the enjoyment of
eternal life.

Ver. 20. O Timothy, keep that which is committed to thy
trust.

Let it not suffer diminution. It is not thy own. Thou
art entrusted with the property of another, do not lessen it

Ver. 20. Avoiding profane and vain babblings, and oppo-
sitions of science falsely so called.
(2) Well did he thus call it. For where there is not faith,
there is not knowledge; when any thing springs from our

itself.

Self-command, and spiritual wealth, unfailing. 161

reasonings, it is not knowledge. Or perhaps he says this, Hom.^

because some then assumed the name of Gnostics, as knowing

more than others.

Ver. 21. Which some professing have erred concerning
the faith.

You see how again he commands Timothy not even to
meet them. Avoiding oppositions. There are therefore oppo-
sitions to which we ought not to vouchsafe an answer, be-
cause they turn men from faith, and do not suffer one to be
firmly established or fixed in it. Let us not then pursue this
science, but adhere to faith, that unshaken rock. For neither
floods nor winds assailing will be able to harm us, since we stand
on the rock immoveable. Thus even in this life, if we choose
Him, Who is truly the foundation, we stand, and no harm
assails us. For what can hurt him who hath chosen the
riches, the honour, the glory, the pleasure of the life to come?
They are all firm, in them there is no variableness; all things
here are subject to reverse, and are for ever changing. For
what wouldest thou have? glory? The Psalmist says, Hisp8. 49,
glory shall not descend after him. And often it abides not17*
with him whilst he lives. But it is not so with virtue, all
things which pertain to her are permanent. Here, he who
obtains glory from his office, upon another succeeding to his
office, becomes a private man and inglorious. The rich man
is reduced to poverty by the attack of robbers, or the snares
of sycophants and knaves. It is not so with Christians.
The temperate man, if he take heed to himself, will not be
robbed of his virtue. He who rules himself, cannot become
a common man and a subject.

And that this rule is superior to any other, will appear upon
examination. For of what advantage, tell me, is it to reign
over nations of our fellow men, and to be the slaves of our
own passions ? or what are we the worse for having no one
under our rule, if we are superior to the tyranny of the pas-
sions ? That indeed is Freedom, that is Rule, that is Royalty
and Sovereignty. The contrary is slavery, though a man be
invested with countless diadems. For when a multitude of
masters sway him from within, the love of money, the love of
pleasure, and anger, and other passions, what avails his dia-
dem? The tyranny of those passions is more severe, when

M

Digitized by

162 Slavery to Passions most tn etched in greatness.

i Tim. not even his crown has power to deliver him from their sub-
— — ejection. As if one who had been a king should be reduced
to slavery by barbarians, and they wishing to shew their
power the more absolutely, should not strip him of his purple
robe and his diadem, but oblige him to work in them, and to
perform all menial offices, to draw water, and to cook their
food, that his disgrace and their honour might be the more
apparent : so do our passions domineer over us more barba-
rously than any barbarians. For he that despises them can
despise the barbarians too ; but he that submits to them, will
suffer more severely than from barbarians. The barbarian,
when his power prevails, may afflict the body, but these pas-
sions torture the soul, and lacerate it all over. When the
barbarian has prevailed, he delivers one to temporal death,
but these to that which is to come. So that he alone is the
free man, who has his freedom in himself; and he who sub-
mits to these unreasonable passions, is the slave.

No master, however inhuman, imposes such severe and
inhuman commands. They say to him, in effect, 1 Disgrace
thy soul without end or object, — offend thy God, — be deaf to
the claims of nature ; though it be thy father or thy mother,
be not ashamed to set thyself against them/ Such are the
commands of avarice. ' Sacrifice to me, she says, not calves,
Hosea but men.' The prophet indeed says, Sacrifice men, for
LXX. Me calves have failed. But avarice says, * Sacrifice men,
though there are yet calves. Sacrifice those who have never
injured thee, yea slay them, though they have been thy
benefactors.' Or again, 4 Be at war, and go about as the com-
mon enemy of all, of nature herself, and of God. Heap up
gold, not that thou mayest enjoy it, but that thou mayest
keep it, and work greater torture to thyself.' For it is not
possible that the lover of money should be able to enjoy it,
since he fears lest his gold should be diminished, lest his
hoards should fail. ' Be watchful,' it says, i be suspicious of
every one, even domestics and friends. Have an eye to the
goods of other men. Though you see the poor man perish-
ing with hunger, give him nothing ; but strip him, if it be
possible, even of his skin. Break thine oaths, lie, swear. Be
an accuser, a false informer. Refuse not, if it be necessary,
to rush into fire, to submit to a thousand deaths, to perish

Services of Ood and Mammon contrasted.

1G3

with hunger, to straggle with disease.' Does not avarice Hom.
impose these laws ? * Be offensive and impudent, shameless XVln
and bold, villainous and wicked, ungrateful, unfeeling, un-
friendly, faithless, devoid of affection, a parricide, a beast
rather than a man. Surpass the serpent in bitterness, the
wolf in rapacity- Exceed in brutality even the beast, nay
should it be necessary to proceed even to the malignity of
the devil, refuse not. Be a stranger to thy benefactor.'

Does not avarice say all this, and is it not listened to ? God
on the contrary says, Be a friend to all, be gentle, beloved
by all, give offence causelessly to no one. Honour thy father
and thy mother. Win an honourable reputation. Be not a
man, but an angel. Utter nothing immodest, nothing false,
nor even think of it. Relieve the poor. Bring not trouble
on thyself, by ravaging others. Be not bold nor insolent.
God says this, but no one hearkens. Is not hell then justly
threatened, and the fire, and the worm that dieth not? How
long are we thus to thrust ourselves down the precipice?
How long are we to walk upon thorns, and pierce ourselves
with nails, and be grateful for it? We subject ourselves to
cruel tyrants, and refuse the gentle Master, who imposes
nothing grievous, nor barbarous, nor burdensome, nor un-
profitable, but all things such as are useful, and valuable, and
beneficial. Let us then arouse ourselves, and be self-collected,
and gather our forces. Let us love God as we ought, that
we may obtain the blessings promised to those that love Him,
through the grace and mercy of our Lord Jesus Christ, with
Whom, to the Father, &c.

Mil

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HOMILIES

OF

S. JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE,
ON THE

SECOND EPISTLE OF S. PAUL THE APOSTLE

TO

TIMOTHY.

HOMILY I.

2 Tim. i. 1, 2.

Paul, an apostle of Jesus Christ by the will of God, accord-
ing to the promise of life which is in Jesus Christ, to
Timothy, my dearly beloved son : Grace, mercy, and peace,
from God the Father and Christ Jesus our Ixrrd.

What is the reason of his writing this second Epistle to (1)
Timothy ? He had said, / hope to come unto thee shortly, and iTim.3,
as this had not taken place, instead of coming to him, he U'
consoles him by a letter, when he was grieving perhaps for
his absence, and oppressed by the cares of the government,
which he had now taken in hand. For even great men, when
they are placed at the helm, and are charged with the direc-
tion of the Church, feel the strangeness of their position, and
are overwhelmed, as it were, by the waves of business. This
was particularly the case when the Gospel was first preached,
when the ground was every where unturned, and all was
opposition and hostility. There were, besides, heresies com-
mencing from the Jewish teachers, as he has shewn in his

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166 Timothy encouraged. Praise of him implied.

•2 Tm. former Epistle. Nor does he only comfort him by letters; he
hli invites him to come to him: Do thy diligence, he says, to
Q.andis! come shortly unto me, and, when thou contest, bring with thee

the books, but especially the parchments. And he seems to

have written this Epistle when his end was approaching.
2Tim.4,For he says, I am now ready to be offered up; and again, At
6.andi6. ^ answer no man stood with me. To set all this right,

he both offers consolation from his own trials, and also

says,

Paul, an apostle of Jesus Christ by the will of Goa\
according to the promise of life which is in Christ Jesus.

Thus at the very commencement he raises up his mind.
Tell me not, he says, of the dangers here. These obtain for
us eternal life, where there is no peril, where grief and mourn-
ing flee away. For He hath not made us Apostles only that
we might encounter dangers, but that we might even suffer
and die*. And as it would not be a consolation to recount
to him his own troubles, but rather an increase of his grief,
he begins immediately with offering comfort, saying, Accord-
ing to the promise of life which is in Jesus Christ. But if it
Rom. 8, is a promise, seek it not here. For, hope that is seen is not
24' hope.

Ver. 2. To Timothy, my dearly beloved son.

Not merely his son, but, dearly beloved; since it is possible
for sons not to be beloved. Not such, he means, art thou; I
call thee not merely a son, but a dearly beloved son. As he
calls the Galatians his children, but at the same time com-
Gal. 4, plains of them ; My little children, he says, of whom I travail
in birth again. And he bears particular testimony to his
virtue by calling him beloved. For where love does not
arise from nature, it must arise from the merit of the object.
Those who are born of us, are loved not only on account of
their virtue, but from the force of nature; but when those
who are of the faith are beloved, it is on account of nothing
but their merit, for what else can it be ? And this especially
in the case of Paul, who never acted from partiality. And
further, he shews by calling him his beloved son, that it was

• If the reading is correct, var^/ei* suffer, for it is harsh to render it of the
must be emphatic, meaning actually good things to come.

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Pain/'nl topics reserved. St. PauPs pure conscience. 167

not because he was offended with him, or despised him, or Hom.
condemned him ; that he did not come to him. —

Ver. 2. Grace, mercy, and peace, from God the Father,
and Christ Jesus our Lord.

These things which he before prayed for, he again invokes
upon him. And observe how, at the very beginning, he
excuses himself for not having come to him, nor seen him.
For his words, Till I come, and, Hoping to come to thee
shortly, had led Timothy to expect his coming soon. For
this he excuses himself, but he does not immediately mention
the cause of his not coming, lest he should grieve him
mightily. For he was detained in prison by the emperor.
But when at the end of the Epistle he invited him to come
to him, then he informed him of it. He does not at the
outset plunge him into sorrow, but encourages the hope that
he shall see him. Greatly desiring to see thee, and, Do thy*™™'
diligence to come unto me shortly. Immediately therefore and 4, 9.
he raises him up, and proceeds to praise him.

Ver. 3, 4. / thank God, whom I serve from my forefathers
with pure conscience, that without ceasing I have remem-
brance of thee in my prayers night and day; greatly
desiring to see thee, being mindful of thy tears, that I might
be filled with joy.

" / thank God, he says, that I remember thee, so much do
I love thee." This is a mark of excessive love, when a man
glories in his affection from loving so much. / thank God,
he says, Whom I serve; and how? With a pure conscience,
for he had not violated his conscience. And here he speaks
of his blameless life, for he every where calls his life his
conscience. Or because I never gave up any good that I
purposed, for any human cause, not even when I was a
persecutor. Wherefore he says, / obtained mercy, because j Twn.
/ did it ignorant ly in unbelief; all but saying, Do not 9
suspect that it was done of tvickedness. He properly com-
mends his own disposition, that his love may appear sincere.
For what he says is in fact, * I am not false, I do not think
one thing and profess another.' So in the book of Acts we
read he was compelled to praise himself. For when they
slandered him as a seditious man and an innovator, he said
in his own defence, Ananias said to me, The God of our Acts22,

14. 15.

168

St. Paurs care to prevent mistrust.

2 Tw. fathers hath chosen thee that thou shouldest know His will,
*' 6* and see that Just One, and shouldest hear the voice of His
mouth. For thou shalt be His witness unto all men of what
thou hast seen and heard. In the same manner here, that
he may not, as if he had been forgetful, have the character
of one void of friendship and conscience, he justly praises
himself, saying, that without ceasing I have remembrance of
thee, and not simply that, but in my prayers. That is, it is
the business of my prayers, that which I constantly continue
to perform. For this he shews by saying, For this I besought
God day and night, desiring to see thee. Mark his fervent
desire, the intensity b of his love. And again, his humility,
how he apologizes to his disciples, and then he shews that
it was not on light or vain grounds; and this he had shewn
us before, but again gives proof of it. Being mindful of thy
tears. It was natural for Timothy, when parting from him %
to mourn and weep, more than a child torn away from the
milk and from the breast of its mother. That I may be
Jilted with joy; greatly desiring to see thee. I would not
willingly have deprived myself of so great a pleasure, though
I had been of an unfeeling and brutal nature, for those tears
coming to my remembrance would have been enough to
soften me. But such is not my character. I am one of
those who serve God purely; so that many strong motives
urged me to come to thee. So then he wept. And he
mentions another cause, and that of a consolatory kind.

Ver. 5. When I call to remembrance the unfeigned faith
that is in thee.

(2) This is another commendation, that Timothy came not of
Gentiles, nor of unbelievers, but of a family that served
Acts 16, Christ from the first.

Which dwelt first in thy grandmother Lois, and thy
mother Eunice.

For Timothy, it says, was the son of a certain woman
which was a Jewess, and believed. How a Jewess ? how
believing? Because she was not of the Gentiles, but on

h ;»«?/«■. lit. ' madness.' recently apprehended in the presence

e The present tense implies that it of Timothy : see his work, on tne Har-

was at the time of parting. Mr. Gres« mony of the Gospels. Vol. 2. Diss. 1.

well supposes that St. Paul had heen p. 97—8.

Faith of Timothy. God's gifts to be improved. 169

account of his father, who was a Greek, and of the Jews Hom.

that were in those quarters, he took and circumcised him. —

Thus, as these mixtures of Jews and Gentiles took place, the
Law began gradually to be dissolved. And mark in how
many ways he shews that he did not despise him. / serve
God, he says, I have a true conscience for my part, and thou
hast thy tears, and not thy tears only, but for thy faith, be-
cause thou art a labourer for the Truth, because there is no
deceit in thee. As therefore thou shewest thyself worthy of
love, being so affectionate, so genuine a disciple of Christ;
and as I am not one of those who are devoid of affection, but
of those who earnestly pursue the Truth ; what hindered me
from coming to thee ?

And I am persuaded that in thee also.

From the beginning, he means, thou hast had this excel-
lency. Thou receivedst from thy forefathers the faith unfeigned.
For the praises of our ancestors, when we share in them,
redound also to us. Otherwise they avail nothing, but rather
condemn us; wherefore he has said, I am persuaded that in
thee also. It is not a conjecture, he means, it is my persua-
sion ; I am fully assured of it. If therefore from no human
motive thou hast embraced it, nothing will be able to shake
thy faith.

Ver. 6. Wherefore I put thee in remembrance that thou
stir up the gift qf God, which is in thee by the putting on qf
my hands.

You see how greatly dispirited and dejected he considers
him to be. He almost says, ' Think not that I despise thee,
but be assured that I do not condemn thee, nor have I for-
gotten thee. Consider, at any rate, thy mother and thy grand-
mother. It is because I know that thou hast unfeigned faith
that I put thee in remembrance. For it requires much zeal
to stir up the gift of God. As fire requires fuel, so grace re-
quires our alacrity, that it may be ever fervent. I put thee
in remembrance that thou stir up the gift qf God, that is in
thee by the putting on qf my hands, that is, the grace of the
Spirit, which thou bast received, for presiding over the Church,
for the working of miracles, and for every service. For this
grace it is in our power to kindle or to extinguish ; wherefore

he elsewhere says, Quench not the Spirit. For by sloth and i Thess.

5, 19. *

170 Love opposed to fear. All men have their sorrotcs.

s Tim. carelessness it is quenched, and by watchfulness and diligence
h 7' it is kept alive. For it is in thee indeed, but do thou render
it more vehement, that is, fill it with confidence, with joy and
delight. Stand manfully.

Ver. 7. For God hath not given us the spirit of fear, but
of power, and of love, and of a sound mind.

That is, we did not receive the Spirit, that we should
shrink from exertion, but that we may speak with boldness.
For to many He gives a spirit of fear, as we read in the wars

Exod. of the Kings. A spirit of fear fell upon them. That is, he

16» 16 ? infused terror into them. But to thee He has given, on the
contrary, a spirit of power, and of love toward Himself.
This, then, is of grace, and yet not merely of grace, but when
we have first performed our own parts. For the Spirit that
maketh us cry, Abba, Father, inspires us with love both
towards Him, and towards our neighbour, that we may love
one another. For love arises from power, and from not fear-
ing. For nothing is so apt to dissolve love as fear, and a
suspicion of treachery.

For God hath not given us the spirit of fear, but of power,

i and of love, and of a sound mind1 : he calls a healthy state
Qf tne gQUj a sounj miu^ or ft mav mean sobriety of mind,

or else a sobering of the mind, that we may be sober-minded,
and that if any evil befall us, it may sober us, and cut off
superfluities.

Moiial. Let us then not be distressed at the evils that happen to
Ecclus. us* This is sobriety of mind. In the season of temptation,
2» 2- he says, make not haste. Many have their several griefs at
home, and we share in each other's sorrows, though not in
their sources. For one is unhappy on account of his wife,
another on account of his child, or his domestic, another of
his friend, another of his enemy, another of his neighbour,
another from some loss. And various are the causes of sor-
row, so that we can find no one free from trouble and unhap-
piness of some kind or other, but some have greater sorrows
and some less. Let us not therefore be impatient, nor think
ourselves only to be unhappy.
(8) For there is no such thing in this mortal life as being ex-
empt from sorrow. If not to-day, yet to-morrow; if not to-
morrow, yet some later day trouble comes. For as one cannot

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Each man thinks his own trouble the worst.

171

sail, I mean, over a long sea, and not feel disquietude, so it is hom.
not possible to pass through this life, without experience of , L ,
sorrow, yea though you name a rich man ; for in that he is
rich, he hath many occasions of inordinate desiresd, yea,
though the king himself, since he too is ruled by many, and
cannot do all that he would. Many favours he grants con-
trary to his wishes, and more than all men is obliged to do
what he would not. How so? Because he has many about
him who wish to receive his gifts. And just think how4
great is his chagrin, when he is desirous to effect something,
but is unable, either from fear or suspicion, or hindered by
enemies or by friends. Often when he has succeeded in
achieving some end, he loses all the pleasure of it, from
many becoming at enmity with him* Again, do you think
that they are free from grief, who live a life of ease ? It is
impossible. As a man cannot escape death, so neither can
he escape sorrow. How many troubles must they endure,
which we cannot express in words, and which they only can
know by experience ! How many have prayed a thousand
times to die, in the midst of their wealth and luxury ! For
luxury by no means puts men out of the reach of grief : it is
rather the very thing to produce sorrows, diseases, and unea-
siness, often when there is no real ground for it For when
such is the habit of the soul, it is apt to grieve even without
a cause. Physicians say that from a weak state of the sto-
mach arise sorrows ' without any occasion ; and does not the
like happen to ourselves, to feel uneasy, without knowing any
cause for it ? In short, we can find no one who is exempted
from sorrow. And if he has less occasion for grief than our-
selves, yet he thinks otherwise, for he feels his own sorrows,
more than those of other men. As they who suffer pain in any
part of their bodies, think that their sufferings exceed their
neighbour's. He that has a disease of the eye, thinks there
is nothing so painful, and he that has a disorder in the
stomach, considers that the sorest of diseases, and each thinks
that the heaviest of sufferings, with which he is himself
afflicted. So it is with sorrow, each thinks his own present
grief the most severe. For of this he judges by his own ex-

* B. and Sav. Mar. ati/fuSw, ' of dejec- e Sav. Tr. ' and how great.'

tions.' Edd. Wttufutit.

f Or, ' pains.'

172 Sorrow cannot be escaped, but may be a gain.

2 Tim. perience. He thai is childless considers nothing so sad as
— ^-^-to be without children; he that is poor, and has many children,
complains of the extreme evils of a large family- He who
has but one, looks upon this as the greatest misery, because
that one, being set too much store by, and never corrected,
becomes wilful, and brings grief upon his father. He who lias
a beautiful wife, thinks nothing so bad as having a beautiful
wife, because it is the occasion of jealousy and intrigue.
He who has an ugly one, thinks nothing worse than
having a plain wife, because it is constantly disagreeable.
The private man thinks nothing more mean, more useless, than
his mode of life. The soldier declares that nothing is more
toilsome, more perilous, than warfare; that it would be better
to live on bread and water than endure such hardships. He
that is in power thinks there can be no greater burden than
to attend to the necessities of others. He that is subject to
that power, thinks nothing more servile than living at the
beck of others. The married man considers nothing worse
than a wife, and the cares of marriage. The unmarried de-
clares there is nothing so wretched as being unmarried, and
wanting the repose of a home. The merchant thinks the
husbandman happy in his security. The husbandman thinks
the merchant so in his wealth. In short, all mankind are
somehow hard to please, and discontented and impatient.
Ps. 144, When condemning the whole race, he saith, Man is a thing
4 of nought, implying that the whole kind is a wretched unhappy
creature. How many long for old age! How many think
youth a happy time ! Thus each different period has its un-
happiness. When we find ourselves censured on account of
our youth, we say, why are we not old ? and when our heads
are hoary, we ask whither has our youth flown ? Numberless,
in short, are the occasions of sorrow. There is one path only
by which this unevenness can be escaped. It is the path of
virtue. Yet that too has its sorrows, only they are sorrows
not unprofitable, but productive of gain and advantage. For
if any one has sinned, he washes away his sin by the com-
punction that comes of his sorrow. Or, if he has grieved in
sympathizing with a fallen brother, this is not without its re-
compense. For sympathy with those that are in misery
gives us great confidence towards God.

Of sympathy. Of joint almsgiving. 173

Hear therefore what philosophy is taught by the example Hom.
of Job in holy Scripture ! Hear also what Paul saith : Weep — - —
with them that weep; and again, Condescend to men of low
estate. For, by the communication of sorrow, the extreme 12, 15.
burthen of it is lightened. For as in the case of a heavy 16,
load, he that bears part of the weight relieves him who was
bearing it alone, so it is in all other things.

But now, when any one of our relatives dies, there are
many who sit by and console us. Nay, we often raise up
even an ass that has fallen ; but when the souls of our brethren
are falling, we overlook them and pass by, as if they were of
less value than an ass. And if we see any one entering into
a tavern indecently ; nay, if we see him drunk, or guilty of
any other unseemly action, we do not restrain him, we rather
join him in it. Whence Paul has said: TJiey not only do Rom. 1,
these things, but have pleasure in them that do them. The32,
greater part even form associations for the purposes of drunk-
enness. But do thou, O man, form associations to restrain
the madness of inebriety. Such friendly doings are bene-
ficial to those who are in bonds or in affliction. Something
of this kind Paul enjoined to the Corinthians, alluding to
which he says, That there be no gatherings when I come. j6c°r*
But now every thing is done with a view to luxury, revelling, '
and pleasure. We have a common seat, a common table, we
have wine in common, and common expenses, but we have
no community of alms. Such were the friendly doings in the
time of the Apostles; they brought all their goods into the
common stock. Now I do not require you to bestow all,
but some part Let each lay by him in store on the first
day of the week, as God has prospered him, and lay it down
as a tribute for the seven days. In this way give alms, whether
more or less. For thou shalt not appear before the Lord Exod.
empty. This was said to the Jews, how much more then to23' 15'
us. For this cause the poor stand before the doors, that no
one may enter empty, but each may do alms at his entrance.
Thou enterest to implore mercy. First shew mercy. He
that comes later owes the more. For when we have been first,

9 «vpyM{<«t. See on Stat. Hom. xi. Clubs, on Rom. 13, 14. Hom. xxiv. 14.
fin . See also St. Chrysostom'a advice to Tr. p. 412.

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174

Alms make way for prayer.

a Tim. he that is second pays down more1. Make God thy debtor, and
7' then offer thy prayers. Lend to Him, and then ask a return,
and thou shalt receive it with usury. God wills this, and does
not retract. If thou ask with alms, He holds Himself obliged.
If thou ask with alms, thou lendest and receivest interest.
Yes, I beseech you! It is not for stretching out thy hands
thou shalt be heard ! stretch forth thy hands, not to heaven,
but to the poor. If thou stretch forth thy hand to the hands
of the poor, thou hast reached the very summit of heaven.
I For He who sits there receives thine alms. But if thou
liftest them up without a gift, thou gainest nothing. If the
king, arrayed in purple, should come to thee and ask an alms,
wouldest thou not readily give all that thou hast? But now
when thou art entreated through the poor, not by an earthly
but a heavenly King, dost thou stand regardless, and defer
thy gift? What punishment then dost thou not deserve ?
For the being heard depends not upon the lifting up of thy
hands, nor on the multitude of thy words, but upon thy works.
Is.i, 15. For hear the prophet, When ye spread forth your hands, I will
hide mine eyes from you: yea, when ye make many prayers,
I will not hear. For he ought to be silent, who needs
mercy, and not even to look up to heaven ; he that hath con-
Is. 1,17. fidence may say h much. But what says the Scripture, Judge
for the fatlierless, plead for the widow, learn to do good. In
this way we shall be heard, though we lift not up our
hands, nor utter a word, nor make request. In these things
then let us be zealous, that we may obtain the promised
blessings, through the grace and lovingkindness, &c.

I He means in human transactions, propriety/ for wm^tmw t%*9 is the

where money advanced always has a usual expression for one who has real

certain value beyond a deferred pay- claims. B. reads i ft «r wm^ . ' but this1

ment. man, as if he had claims.'

h Gr. * says/ but he means ' with

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HOMILY II.

2 Tim. i. 8, 9, 10.

Be not thou tlierefore ashamed of the testimony of our Lord,
nor of me His prisoner: but be thou partaker of the afflic-
tions of the Gospel according to the power of God ; Who
hath saved us, and called us with an holy calling, not
according to our works, but according to His own purpose
and grace, which was given us in Christ Jesus before the
world began; but is now made manifest by the appearing
of our Saviour Jesus Christ

There is nothing worse than that man should measure (l)
and judge of divine things by human reasonings. For thus
he will fall from that rock ■ a vast distance, and be deprived
of the light For if he who wishes with human eyes to
apprehend the rays of the sun will not only not appre-
hend them, but, besides this failure, will sustain great
injury; so, but in a higher degree, is he in a way to
suffer this, and abusing the gift of God, who would by
human reasonings gaze intently on that Light. Observe
accordingly how Marcion, and Manes, and Valentinus,
and others who introduced their heresies and pernicious
doctrines b into the Church of God, measuring divine things
by human reasonings, became ashamed of the Divine
ceconomy. Yet it was not a subject for shame, but

• v'trptf, the rock of faith, hut one b B. ' those who gave birth to the
suspects rs/{«r, ' that endeavour,' to other heresies, and introduced perni-

be the true reading.

cious doctrines.'

176

The Cross a rebuke to mistaken shame.

a Tim. rather for glorying ; I speak of the Cross of Christ For there
ill 9* is not so great a sign of the love of God for mankind, not
heaven, nor sea, nor earth, nor the creation of all things out
of nothing, nor all else beside, as the Cross. Hence it is
Gal. 6, the boast of Paul, God forbid that I should glory, save in the
14# Cross of our Lord Jesus Christ. But natural men, and those
who attribute to God no more than to human beings, stumble,
and become ashamed. Wherefore Paul from the first exhorts
his disciple, and through him all others, in these words : Be
not thou ashamed of the testimony of our Lord, that isc,
" Be not ashamed, that thou preachest One that was crucified,
but rather glory in it" For in themselves death and im-
prisonment and chains are matters of shame and reproach.
But when the cause is added before us, and the mystery
viewed aright, they will appear full of diguity, and matter
for boasting. For it was that death which saved the world,
when it was perishing. That death connected earth with
heaven, that death m destroyed the power of the devil, and
made men angels, and sons of God : that death raised our
nature to the kingly throne. Those chains were the con-
version of many. Be not therefore ashamed, he says, of the
testimony of our Lord, nor of me His prisoner: but be thou
partaker of the afflictions of the Gospel; that is, though
thou shouldest suffer the same things, be not thou ashamed.
For that this is implied appears from what he said above ;
God hath given us a spirit of power, and of love, and of a
sound mind ; and by what follows, Be thou partaker of the
sufferings of the Gospel: not merely be not ashamed of
them, but be not ashamed even to experience them.

And he does not say, * Do not fear,' but, the more to en-
courage him, ' be not ashamed/ as if there were no further
danger, if he could overcome the shame. For shame is only
then oppressive, when one is overcome by it. Be not therefore
ashamed, if I, who raised the dead, who wrought miracles,
who traversed the world, am now a prisoner. For I am
imprisoned, not as a malefactor, but for the sake of Him who
was crucified. If my Lord was not ashamed of the Cross,

« B. 1 He means the death of Christ.' original idea of Martyrdom, see Euseh.
The word * Testimony' might he ren- Eccl. Hist. 2.
dered ' Martyrdom,' and such is the

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God ever ready to help us under trials. 177

neither am I of chains. And with great propriety, when he Hom.
exhorts him not to be ashamed, he reminds him of the Cross. — —
If thou art not ashamed of the Cross, he means, neither be
thou of chains ; if our Lord and Master endured the Cross,
much more should we chains. For he who is ashamed of
what He endured, is ashamed of Him that was crucified*
Now it is not on my own account that I bear these chains;
therefore do not give way to human feelings, but bear thy
part in these sufferings. Be partaker of the afflictions of
the Gospel. He says not this, as if the Gospel could suffer
injury, but to excite his disciple to suffer for it.

According to the power of God ; Who hath saved us, and
called us with a holy calling, not according to our works,
but according to His own purpose and grace, which was
given us in Christ Jesus before the world began.

More especially because it was a hard thing to say, Be
partaker qf afflictions, he again consoles himd. Reckon that
thou sustamest these things, not by thine own power, but
by the power of God. For it is thy part to choose and to be
zealous, but God's to alleviate sufferings and bid them cease*.
He then shews him the proofs of His power. Consider how
thou wast saved, how thou wast called. As he elsewhere
says, According to His power that worketh in us. So much Epbes.
was it a greater exercise of power to persuade the world to8' 20*
believe, than to make the Heavens. But bow was he called
with a holy calling*? This means, He made them saints,
who were sinners and enemies. And this not of ourselves, it
was the gift of God. If then He is mighty in calling us, and
good, in that He hath done it of grace and not of debt, we
ought not to fear. For He Who, when we should have pe-
rished*, saved us, though enemies, by grace, will He not much
more cooperate with us, when He sees us working? Not,
according to our own works, he says, but according to his
own purpose and grave, that is, no one compelling, no one
counselling Him, but of His own purpose, from the impulse
of His own goodness, He saved us; for this is the meaning of

* Thus Old Lat. and B. The printed f Sav. How was he called ? With a
copiefl add, " by saying, Not according holy catting.

to our works, that is,T' which is not • So B. Edd. when we needed to be

to the purpose. saved.

• B. omits but &c.

N

178 Grace freely given. Death conquered.

2 Tim. according to His own purpose. Which was given us before
the world began. That is, it was determined without begin-
ning that these things should be done in Christ Jesus. This
is no light consideration, that from the first He willed it. It
was not an afler-thought. How then is not the Son eternal?
for He also willed it from the beginning.

Ver. 10. But is now made manifest by the appearing of
our Saviour Jesus Christ, Who hath abolished death, and
hath brought life and immortality to light by the Gospel.
(2) Thou seest the power, thou seest the gift bestowed not by
works, but through the Gospel. These are objects of hope:
for both were wrought in His Body. And how will they be
wrought in ours ? By the Gospel.

Ver. 11. Whereunto I am appointed a preacher and an
Apostle, and a teacher of the Gentiles.

Why does he so constantly repeat this, and call himself a
teacher of the Gentiles ? Because he wishes to persuade them
that they also ought to draw close to the Gentiles. Be not
therefore dismayed at my sufferings. The sinews of death
are unstrung. It is not as a malefactor that I suffer, but be-
cause I am a teacher of the Gentiles. At the same time he
makes his discourse worthy of credit.

Ver. 12. For the which cause I also suffer these things,
nevertheless I am not ashamed. For I know Whom I have
believed, and am persuaded that He is able to keep that
which I have committed unto Him against that day.

I am not ashamed, he says. For are chains, are sufferings,
a matter for shame ? Be not then ashamed ! Thou seest how
he illustrates his teaching by his works. These things, he
says, I suffer: I am cast into prison, I am banished; For I
know Whom I have believed, and am persuaded that He is
able to keep that which I have committed to Himh against
Tliat Day. What is1 that which is committedk? The faith,
the preaching of the Gospel. He, who committed this to
him, he says, will preserve it unimpaired. I suffer every
thing, that I may not be despoiled of this treasure, and 1 am
not ashamed at these things, so long as it is preserved unin-
jured. Or he calls the Faithful the charge which God com-

Digitized by

A Teacher's responsibilities and claims. 179

mitted to him, or which he committed to God. For he gays, Hom.
Now I commit you to the Lord. That is, these things will
not be unprofitable to me. And in Timothy is seen the fruit 33°. 9
of the charge thus committed. You see that he is insensible
to sufferings, from the hope that he entertains of his dis-
ciples.

Such ought a Teacher to be, so to regard his disciples, to Moral.
think them every thing. Now tre live, he says, if ye standlTheu.
fast in the Lard. And again, What 1% our hope, or joy, or%8}£nd
crown of rejoicing ? are not even ye in the presence of our
Lord Jesus Christ ? You see his anxiety in this matter, his
regard for the good of his disciples, not less than for his ownk.
For teachers ought to surpass natural parents, to be more
zealous than they. And it becomes their children to be
kindly affectioned towards them. For he says, Obey them Heb.13,
that have the rule over you, and submit yourselves: for they l7'
watch for your souls as they that must give account. For
say, is he subject to so dangerous a responsibility, and art
thou not willing to obey him, and that too, for thy own
benefit? For though his own state should be good, yet as
long as thou art in a bad condition his anxiety continues, he
has a double account to render. And consider what it is to
be responsible and anxious for each of those who are under
bis rule. What honour wouldest thou have reckoned equal,
what service, in requital of such dangers ? Thou canst not
offer an equivalent. For thou hast not yet devoted thy soul
for him, but he lays down his life for thee, and if he lays it
not down here, when the occasion requires it, he loses it
There. But thou art not willing to submit even in words.
This is the prime cause of all these evils, that the authority
of rulers is neglected, that there is no reverence, no fear. He
says, Obey them that have the rule over you, and submit
yourselves. But now all is turned upside down and con-
founded. And this I say not for the sake of the rulers ; (for
what benefit will they have of the honour they receive from
us1, except so far as we are rendered obedient;) but I say
it for your advantage. For with respect to the future, they

* ml. do lew thmn for his own kin- 1 This expression shews thmt he was
dred. not jet Bishop.

N 2

Digitized by

180 The Priest's Office to be honoured for God** sake.

9 Tim. will not be benefited by the honour done them, but receive
*' ia* the greater condemnation, neither will they be injured as to
the future by ill treatment, but will have the more excuse.
But all this I desire to be done for your own sakes. For
when rulers are honoured by their people, this too is reckoned
l Sam. against them ; as in the case of Eli it is said, Did I not choose
2j 27 ' him out of his father's house? But when they are insulted,
j & as in the instance of Samuel, God said, They have not rejected
8, 7. * thee, but they have rejected Me. Therefore insult is their
gain, honour their burden. What I say, therefore, is for your
sakes, not for theirs. He that honours the Priest, will honour
God also ; and he who has learnt to despise the Priest, will
Matt, in process of time insult God. He that receiveth you, He
EcehM. »aith> receiveth Me. Hold my priests in honour, He says.
7, 31 P The Jews learned to despise God, because they despised
Moses, and would have stoned him. For when a man is
piously disposed towards the Priest, he is much more so
towards God. And even if the Priest be wicked, God seeing
that thou respectest him, though unworthy of honour, through
Matt, reverence to Him, will Himself reward thee. For if he that
9 * receiveth a prophet in the name qf a prophet shall receive a
prophefs reward; then he who honoureth and submitteth
and giveth way to the Priest shall certainly be rewarded.
For if in the case of hospitality, when thou knowest not the
guest, thou receivest so high a recompense, much more wilt
thou be requited, if thou obeyest him whom He requires thee
Matt, to obey. The Scribes and Pharisees, He says, sit in Moses*
23' 2'3'seai; all therefore, whatsoever they bid you observe , that ob-
serve and do, but do not ye after their works. Knowest thou
i or> a not what the Priest is ? He is an Angel1 of the Lord. Are they
mewen- hjs own WOrds that he speaks ? If thou despisest him, thou
despisest not him, but God that ordained him. But how does
it appear, thou askest, that he is ordained of God ? Nay, if
thou suppose it otherwise, thy hope is rendered vain. For if
God worketh nothing through his means, thou neither hast
any Laver, nor art partaker of the Mysteries, nor of the benefit
of Blessings; thou art therefore not a Christian. What then,
you say, does God ordain all, even the unworthy ? God in-
deed doth not ordain all, but He worketh through all, though
they be themselves unworthy, that the people may be saved.

Digitized by

Balaam a prophet. Aaron's fault saved not Corah. 181

For if He spoke, for the sake of the people, by an ass, and by How.
Balaam, a most wicked man, much more will He speak by
the month of the Priest. What indeed will not God do or
say for our salvation ? By whom doth He not act ? For if
He wrought through Judas and those other that prophesied,
to whom He will say, / never knew you; depart from Me, ye Matt. 7,
workers qf iniquity ; and if others cast out devils; will Hep£'J\
not much more work through the Priests ? Since if we were to
make inquisition into the lives of our rulers, We should then
become the ordainers1 of our own teachers, and all would i^*.
be confusion; the feet would be uppermost, the head below. r"*T-l)
Hear Paul saying, But with me it is a very small thing that I* Cor-4>
should be fudged of you, or qf man's judgment. And again,
Why dost thou fudge thy brother? For if we may not judge R0m.
our brother, much less our teacher. If God commands this14' 10-
indeed, thou doest well, and sinnest if thou do it not; but if
the contrary, dare not to do it, nor attempt to go beyond the
lines that are marked out. After Aaron had made the golden
calf, Corah, Dathan, and Abiram raised an insurrection
against him. And did they not perish ? Let each attend to
his own department For if he teach perverted doctrine,
though he be an Angel, obey him not ; but if he teach the
truth, take heed not to his life, but to his words. Thou hast
Paul to instruct thee in what is right both by words and works.
But thou sayest, " He gives not to the poor, he does not
govern well" Whence knowest thou this? Blame not,
before thou art informed. Be afraid of the great account.
Many judgments are formed upon mere opinion. Imitate
thy Lord, who said, J mil go down now, and see whether Gen. is,
they have done altogether according to the cry qf it, and \f%u
not, I will know. But if thou hast enquired, and informed
thyself, and seen; yet await the Judge, and usurp not the
office of Christ To Him it belongs, and not to thee, to
make this inquisition. Thou art an inferior servant, not a mas-
ter. Thou art a sheep, be not curious concerting the shep-
herd, lest thou have to give account of thy accusations against
him. But you say, How does he teach me that which he
does not practise himself? It is not he that speaks to thee.
If it be he whom thou pbeyest, thou hast no reward. It is Christ
that thus admonishes thee. And what do I say? Thou

182 Strictness best at home. Sin of self -preference.

a Tm. oughtest not to obey even Paul, if be speaks of himself, or
*' >2' any thing human, but the Apostle, that has Christ speaking
in him. Let not us judge one another's conduct, but each
his own. Examine thine own life.

But thou sayest, ' He ought to be better than I.' Where-
fore ? ' Because he is a Priest.' And is he not superior to
thee in his labours, his dangers, his anxious conflicts and
troubles ? But if he is not better, oughtest thou therefore to
destroy thyself ? These are the words of arrogance1". For
how is he not better than thyself? He steals, thou sayest,
and commits sacrilege ! How knowest thou this ? Why dost
thou cast thyself down a precipice ? If thou shouldest hear
it said that such an one hath a purple robe", though thou
knewest it to be true, and couldest convict him, thou de-
clinest to do it, and pretendest ignorance, not being willing
to run into unnecessary danger. But in this case thou art so
far from being backward, that even without cause thou ex-
poses! thyself to the danger. Nor think thou art not respon-

M.tt. sible for those words. Hear what Christ says, Every idle word
> that men shall speak, they shall give account thereof in the
day of judgment. And dost thou think thyself better than
another, and dost thou not groan, and beat thy breast, and
bow down thy head, and imitate the Publican ?

And then thou destroyest thyself, though thou be better
Be «lent, that thou cease not to be better. If thou speak of
it, thou hast done away the merit; if thou thinkestit, I do not
say so ; ,f thou dost not think it, thou hast added much For
if a notonous smner, when he confessed, home justiZ
he who l8 a smner ,n a less degree, and is conscious oT it,W
will he not be rewarded ? Examine thy own life Th ™ 5 T
no, .teal; but thou art rapacious, and o^elt g, Xluy

of it, but I do not beCT How "Tan ^ ^
it is impossible to say. But I spTreTou For r" TS"*
that our virtue should be rendered va^h OUW DOt

What was worse than the PublS FoHt V^T6 °theiS'

uoiican ' For 11 »s true that he was a

- Or < desperation,' if it be taken « m.-
with the precediog .entice Gibbon,'**" treMOD ia a See

Digitized by

The Priest, by his office, a spiritual Father. 188

publican, and guilty of many offences, yet because the Pha- H®IM-

risee only said, / am not as this publican, he destroyed all —

his merit. I am not, thou sayest, like this sacrilegious Priest.
And dost not thou make all in vain ?

This I am compelled to say, and to enlarge upon in my
discourse, not so much because I am concerned for them,
but because I fear for you, lest you should render your
virtue vain by this boasting of yourselves, and condem-
nation of others. For hear the exhortation of Paul, Let every 6,
one prove his own work, and then shall he have rejoicing in
himself alone, and not in another.

If you had a wound, tell me, and should go to a physician,
would you stay him from salving and dressing your own
wound, and be curious to inquire whether the physician had
a wound, or not? and if he had, would you mind it? Or
because he had it, would you forbear dressing your own, and
say, A physician ought to be in sound health, and since he is
not so, I shall let my wound go uncured ? For will it be any
palliation 1 for him that is under rule, that his Priest is wicked ?
By no means. He will suffer the destined punishment, and
you too will meet with that which is your due. For the
Teacher now only fills a place. For it is written, 7%eyJ£hn6>
shall all be taught of God. Neither shall they say, Know the i*. 54,
Lord. For all shall know Me from the least to the greatest, jjjj. 31
Why then, you will say, does he preside? Why is he set 34.
over us ? I beseech you, let us not speak ill of our teachers,
nor call them to so strict an account, lest we bring evil upon
ourselves. Let us examine ourselves, and we shall not speak
ill of others. Let us reverence that day, on which he en-
lightened1 us. He who has a father, whatever faults he i.e. bap-
has, conceals them all. For it is said, Glory not in fA*Ecclus.
dishonour of thy father ; for thy father* s dishonour is wo3,io.i2.
glory unto thee. And if his understanding fail, have pa-
tience with him. And if this be said of our natural fathers,
much more of our spiritual fathers. Reverence him, in that
he every day ministers to thee, causes the Scriptures to be
read, sets the house in order for thee, watches for thee, prays
for thee, stands imploring God on thy behalf, offers suppli-
cations for thee, for thee is all his worship. Reverence all
this, think of this, and approach him with pious respect. Say

Digitized by

184 Godts uork not impaired by the Instrument.

2 Tim. not, he is wicked. What of that? He that is not wicked0,
-^ii. doth he of himself bestow upon thee these great benefits ?
By no means. Every thing worketh according to thy faith.
Not even the righteous man can benefit thee, if thou art
unfaithful, nor the unrighteous barm thee, if thou art faith-
ful. God, when He would save His people, wrought for the
ark by Oxenp. Is it the good life or the virtue of the Priest
that confers so much on thee? The gifts which God bestows
are not such as to be effects of the virtue of the Priest All
is of grace. His part is but to open his mouth, while God
worketh all: the Priest only performs a symbol q. Consider
how wide was the distance between John and Jesus. Hear
J*»tt. 3, john guying / haw need fa ^ baptized qf Thee, and, Whose
John i, shoe's latchet I am not worthy to unloose. Yet notwith-
John i, standing this difference, the Spirit descended. Which John
16- bad not For qf His fulness, it is said, we all have received.
Yet nevertheless, It descended not till He was baptized. But
neither was it John who caused It to descend. Why then is
this done ? That thou mayest learn that the Priest performs
a symbol'. No man differs so widely from another man, as
c£ **' JoIm from Jesus, and yet with him1 the Spirit descended,
that we may learn, that it is God who worketh all, that all is
God's doing. I am about to say what may appear strange,
but be not astonished nor startled at it The Offering is the
same, whether a common man, or Paul or Peter offer it It is
the same which Christ gave to His disciples, and which the
Priests now miuister. This is no wise inferior to that, be-
cause it is not men that sanctify even this, but the Same who
sanctified the one sanctifies the other also. For as the words
which God spake are the same which the Priest now utters,
so is the Offering the same, and the Baptism, that which He
gave. Thus the whole is of faith. The Spirit immediately
lea upon Cornelius, because he had previously fulfilled his

whic^roppMes the 'owLhoT10^^ on the Priesthood, and his corn-
somewhat oWeotly put m/n.te on 1 Tim- iU- PP* 77, 179,

p I Sam. vi. 12, P of vol. &o. &o.

1 This is said evident^ «f ' .Suicer collects passages on this

the act of the Priest ooi»\L£d *uLZ T^f . U may nein a^, but oer-

*od at distinct from the^S££5& ^ the seiiaetflyUo/. It

5.rmc*\ F<* St. Chrvsostom's View S ««ed of the material ele-

the Priest', responsibility, see his Tie* meilta befor* and *fter consecration.

Digitized by

The Holy Eucharist Christ's Body as when He gave it. 185

part, and contributed his faith. And this is His Body, as Hom.
well as that. And he who thinks the one inferior to the —
other, knows not that Christ even now is present, even now
operates. Knowing therefore these things, which we have
not said without reason, but that we may conform your minds
in what is right, and render you more secure for the future,
keep carefully in mind what has been spoken. For if we
are always hearers, and never doers, we shall reap no advan-
tage from what is said. Let us therefore attend diligently to
the things spoken. Let us imprint them upon our minds.
Let us have them ever engraved upon our consciences, and
let us continually ascribe glory to the Father, and to the
Son, and to the Holy Ghost

HOMILY III.

2 Tim. i. 13—18.

Holdfast the form of sound words, which thou hast heard of
me, in faith and love which is in Christ Jesus. That
good thing which was committed unto thee keep by the
Holy Ghost Which dwelleth in us. This thou knowest,
that all they which are in Asia be turned away from me ;
of w/iom are Phygellus and Hermogenes. The Lord
give mercy unto the house qf Onesiphorus ; for he oft
refreshed me, and was not ashamed of my chain : but,
when he was in Borne, he sought me out very diligently,
and found me. The Lord grant unto him that he may
find mercy qf the Lord in that day : and in how many
things he ministered unto me at Ephesus, thou knowest very
well.

(1 ) Not by letters alone did Paul instruct his disciple in his
duty, but before by words also; which he shews, both in
2Thess.manv other passages, as where he says, whether by word or
our Epistle, and especially here. Let us not therefore suppose
that any thing relating to doctrine was spoken imperfectly.
For many things he delivered to him without writing. Of
these therefore he reminds him, when he says, Hold fast
the form qf sound words, which thou hast heard qf me.
After the manner of artists, I have impressed on thee the
image of virtue, fixing in thy soul a sort of rule, and model,
and outline of all things pleasing to God. These things

Digitized by

The Spirit guards those who hold by Him. 187

then hold fast, and whether thou art meditating any matter Hom.

of faith or love, or of a sound mind, form from hence your '—

ideas of them. It will not be necessary to have recourse to
others for examples, when all has been deposited within
thyself.

That good thing which was committed unto thee keep, —
how ? — by the Holy Ohost which dwelleth in us. For it is
not in the power of a human soul, when instructed with
things so great, to be sufficient for the keeping of them.
And why ? Because there are many robbers, and thick dark-
ness, and the devil still at hand to plot against us; and we
know not what is the hour, what the occasion for him to set
upon us. How then, he means, shall we be sufficient for the
keeping of them? By the Holy Ghost; that is, if we have
the Spirit* with us, if we do not expel grace, He will stand
by us. For, Except the Lord build the house, they labour Pa. 127,
in vain that build it. Except the Lord keep the city, the !*
watchman waketh but in vain. This is our wall, this our
castle, this our refuge. If therefore It dwelleth in us, and is
Itself our guard, what need of the commandment ? That we
may hold It fast, may keep It, and not banish It by our evil
deeds.

Then he describes his trials and temptations, not to de-
press his disciple, but to elevate him, that if he should ever
fall into the same, he may not think it strange, when he looks
back and remembers what things happened to his Teacher.
What then says he ? Since it was probable that Timothy
might be apprehended, and be deserted, and be relieved by
no friendly attention, or influence, or assistance, but be aban-
doned even by his friends and the faithful themselves, hear
what he says, Tins thou knowest, that all they which are in
Asia be turned away from me. It seems that there were
then in Rome many persons from the regions of Asia. But
no one stood by me, he says, no one acknowledged me,
all were alienated. And observe the philosophy of his soul.
He only mentions their conduct, he does not curse them, but
he praises him that shewed kindness to him, and invokes a
thousand blessings upon him, without any curse on them.
Of whom is Phygellus and Hermogenes. The Lord give

• B. and Say. mar. add ' abiding.'

Digitized by

188 Conflict* of the Saints shared by aiding them.

2 Tm. mercy to the house of Onesiphorus,for he oft refreshed me*
hltll' and wa* not ashamed of my chain. But, when he was tr*
Borne, he sought me out diligently, and found me. Observe
how he every where speaks of the shame, and not of the dan-
ger, lest Timothy should be alarmed. And yet it was a
thing that was fall of peril. For he gave offence to Nero by
making friends with one of his prisoners. But when he
was in Rome, he says, he not only did not shun intercourse
with me, but sought me out very diligently, and found me.

The Lord grant unto him that he may find mercy of the
Lord in that day : and in how many things he min-
istered unto me at Ephesus, thou knowest very well.

Such ought the faithful to be. Neither fear, nor threats,
nor disgrace, should deter them from assisting one another,
standing by them and succouring them as in war. For they
do not so much benefit those who are in danger, as themselves,
by the service they render to them, making themselves par-
takers of the crowns due to them. For example, is any one
of those'who are devoted to God visited with affliction and
distress, and maintaining the conflict with great fortitude ;
whilst thou art not yet brought b to this conflict ? It is in thy
power if thou wilt, without entering into the course, to be a
sharer of the crowns reserved for him, by standing by him,
1 <Ui/- preparing his mind &, and animating and exciting him. Hence
Phii? 4, {t is Paul elsewhere says, Ye have done well that ye
U. 16.' did communicate with my affliction. For even in Thessalo-
nica ye sent once and again unto my necessity. And how
could they that were far off share in the affliction of him that
was not with them ? How ? He says, ye sent once and again
unto my necessities. Again he says, speaking of Epaphro-
Phu. 2, dituAi Be™™** u*w nigh unto death, not regarding his life,
30. ' that he might supply your lack qf service toward me. For
as in the service of kings, not only those who fight the
battle, but those who guard the baggage, share in the honour ;
and not merely so, but frequently even have an equal portion
of the spoils, though they have not imbrued their hands in
blood, nor stood in array, nor even seen the ranks of the
enemy ; so it is in these conflicts. For he who relieves the

' drawn. See on Stat. Horn. i.(8.) Tr. p. 18.

Digitized by

St. Pauls prayer for Onesiphorus.

189

combatant, when wasted with hunger, who stands by him, H***

encouraging him by words, and rendering him every service,

he is not inferior to the combatant.

For do not suppose Paul the combatant, that irresistible
and invincible one, but some one of the many, who, if he had
not received much consolation and encouragement, would not
perhaps have stood, would not have contended. So those
who are out of the contest may perchance be the cause of
victory to him, who is engaged in it, and may be partakers
of the crowns reserved for the victor. And what wonder, if
he who communicates to the living is thought worthy of the
same rewards with those who contend, since it is possible to
communicate after death even with the departed, with those
who are asleep, who are already crowned, who want for
nothing. For hear Paul saying, Partaking in the memories
Of the Saints b. And how may this be done? When thou
admirest a man", when thou doest any of those acts for
which he was crowned, thou art evidently a sharer in his
labours, and in his crowns*

The Lord grant unto him that he may find mercy qf the Lord
in that day. He had compassion on me, he says, he shall
therefore have the like return in that terrible Day, when we
shall have need of much mercy. The Lord grant him to find
mercy from the Lord. Are there two Lords then ? By no
means. But to us there is one Lord Christ Jesus, and one 1 Cot. 8,
God. Here those who are infected with the heresy of6'
Marcion assail this expression; but let them learn that this
mode of speech is not uncommon in Scripture; as when it is
said, The Lord said unto my Lord; and again, I said tintopg.110)
the Lord, Thou art my Lord; and, The Lord rained fire from^
the Lord. This indicates that the Persons are of the same Gen. 19,'
substance, not that there is a distinction of nature. For we24,
are not to understand that there are two substances differing
from each other, but two Persons, each being of the same
substance.

Observe too, that he says, The Lord grant htm mercy.
For as he himself had obtained mercy from Onesiphorus, so

*> Rom. xii. 13. where some read Rom. Horn. xxi. Tr. p. 877. and note
pnims. On the passage, however, he e B. adds, ' when thou buildest fcts
reads xV^h *&e3sMei, as E. V. see on monument.'

190 God threatens in mercy. Perseverance in good tcorks.

2 Tim. he wished him to obtain the same from God. And if
1.13-18. QDesjphorus> who exposed himself to danger, is saved by
onAL* mercy, much more are we also saved by the same. For
terrible indeed, terrible is that account, and such as needs
great love for mankind, that we may not hear that awful sen-
Matt. 7, tence, Depart from me / never knew you, ye that

Matt wor*c *n*yu*iy > or lnat fearful word, Depart, ye cursed, into
26, 40. everlasting fire, prepared for the devil and his angels: that we
Luke TOay not near> Between us and you there is a great gulph
16, 26. fixed: that we may not hear that voice full of horror, Take
22*^3. n*m away* and cast him into outer darkness: that we may
and 26, not hear those words full of terror, Thou wicked and slothful
servant. For awful truly and terrible is that tribunal. And
2 Cor.i yet *s gracious and merciful. He is called a God of
3. mercies and a Ood qfcornfort; good as none else is good,
Ez. 18, ana< kind, and gentle, and full of pity, Who willelh not the

24 *» 33> death of a sinner, but that he should be converted and live.
11.

Whence then, whence is that Day so full of agony and an-
guish ? A stream of fire is rolling before His face. The
books of our deeds are opened. The day itself is burning as
an oven, the angels are flying around, and many furnaces are
prepared. How then is He good and merciful, and full of
lovingkindness to man ? Even herein is He merciful, and He
shews in these things the greatness of His lovingkindness.
For He holds forth to us these terrors, that being constrained
by them, we may be awakened to the desire of the kingdom.

And observe how, besides commending Onesiphorus, he spe-
cifies his kindness, he oft refreshed me ; like a wearied wrestler
overcome by heat, he refreshed and strengthened him in his
tribulations. And in how many things he ministered to me at
Ephesus, thou knowest very well. Not only at Ephesus, but
here also he refreshed me. For such ought to be the conduct
of one on the watch and awakened to good actions, not to
work once, or twice, or thrice, but through the whole of life.
For as our body is not fed once for all, and so provided with
sustenance for a whole life, but needs also daily food, so in
this too, godliness requires to be supported every day by good
works. For we ourselves have need of great mercy. It is on
account of our sins that God, the Friend of man, does all
these things, not that He needs them Himself, but He does

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Justice universal On earthy though incomplete. 191

all for us. For therefore it is that He has revealed them Hom.

all, and made them known to us, and not merely told us- '—

of them, but given us assurance of them by what He has
done. Though He was worthy of credit upon His word
only, that no one may think it is said hyperbolically, or in
the way of threatening merely, we have further assurance by
His works. How ? By the punishments which He has in-
flicted both publicly and privately. And that thou may est
learn by the very examples, at one time he punished Pharaoh,
at another time He brought a flood of water upon the earth,
and that utter destruction, and again at another time a flood
of fire : and even now we see in many instances the wicked
suffering vengeance, and punishments, which things are figures
of Hell.

For lest we should slumber and be slothful, and forget His (3)
word, He awakens our minds by deeds; shewing us, even
here, courts of justice, judgment seats, and trials. Is there
then among nien so great a regard for justice, and doth God,
whose ordinance even these things are, make no account of
it ? Is this credible ? In a house, in a market-place, there is
a court of justice. The master daily sits in judgment upon
his slaves, calls them to account for their offences, punishes
some and pardons others. In the country, the husbandman
and his wife are daily at law. In a ship, the master is
judge, and in a camp the general over his soldiers, and every
where one may see judicial proceedings. In trades, the
master judges the learner. In short all, publicly and pri-
vately, are judges to one another. In nothing is the con-
sideration of justice overlooked, and all in every place give
account of their actions. And is the inquisition for justice
here thus spread through cities, through houses, and among
individuals ; and is there no regard for what is justice there,
where the right hand of God is full of righteousness, andpg#48j
His right i ousnes< is as the mountains of God ? fi

How is it then that God, the righteous Judge, strong andp9.7,u '
patient, bears thus with men, and does not exact punish- LXX*
ment ? Here thou hast the cause, He is long-suffering, and
thereby would lead thee to repentance. But if thou con-
tinuest in sin, thou after thy hardness and impenitent heart Rom. 2,
treasurest up unto thyself wrath. If then He is just, He

Digitized by

192 Judgment deferred. Great tin in mall matters.

2 Tim. repays according to desert, and does not overlook those who
8Uffer wrongfully, but avenges them. For this is the part of
one who is just. If He is powerful, He requites after death,
and at the Resurrection: for this belongs to him who is
powerful. And if because He is long-suffering He bears
with men, let us n6t be disturbed, nor ask, why He does not
prosecute vengeance here ? For if this were done, the whole
human race before this would have been swept away, if
every day He should call us to account for our transgres-
sions, since there is not, there is not indeed, a single day
pure from sin, but in something greater or less we offend ;
so that we should not one of us have arrived at our twentieth
year, but for His great long-suffering, and His goodness,
that grants us a longer space for repentance, that we may
put off our past transgressions.

Let each therefore, with an upright conscience, entering
into a review of what he has done, and bringing his whole
life before him, consider, whether he is not deserving of
chastisements and punishments without number ? And when
he is indignant that some one, who has been guilty of many
bad actions, escapes with impunity; let him consider his
own faults, and his indignation will cease. For those crimes
appear great, because they are in great and notorious matters;
but if he will enquire into bis own, he will perhaps find
them more numerous. For to rob and to defraud is the
same thing, whether it be done for gold or silver; since both
proceed from the same mind. He that will steal a little
would not refuse to steal much, if it fell in his way; and that
it does not, is not bis own choice, but an accidental circum-
stance. A poor man, who robs a poorer, would not hesitate
to rob the rich if he could. His forbearance arises from
weakness, and not from choice. Such an one, yon say, is
a ruler ; and takes away the property of those who are under
his rule. And say, dost not thou steal ? For tell me not

1 that he steals talents, and you as many 1 pence. In giving
alms, some cast in gold, while the widow threw in two mites,
yet she contributed not less than they. Wherefore? Because
the intention is considered, and not the amount of the gift.
And then, in the case of alms, thou wilt have God judge
thus, and wouldest, because of thy poverty, receive no leas a

Small sins guiltier from slight temptation. 193

reward for giving two mites than he who lays down many Hom.
talents of gold ? and is not the same rule applicable to in*
wrongful dealings? How is this consistent? As she who |
contributed two mites was considered equal to the greatest
givers, because of her good intention, so thou, who stealest
two mites, art as culpable as those mightier robbers. Nay,
if I may give utterance to something strange, thou art a
worse robber than they. For a man would be equally an
adulterer, whether he committed the sin with the wife of a
king, or of a poor man, or of a slave : since the offence is
not judged by the quality of the persons, but by the wicked-
ness of his will who commits it ; so is it likewise in this case.
Nay, I should call him who committed the sin with an
inferior perhaps more guilty, than him who intrigued with
the queen herself. For in this case, wealth, and beauty, and
other attractions might be pleaded, none of which exist in the
other. Therefore the other is the worse adulterer. Again, he
seems to me a more determined drunkard, who commits that
excess with bad wine ; so he is a worse defrauder, who does
not despise small thefts; for he who commits great robberies,
would perhaps not stoop to petty thefts, whereas he who
steals little things would never forbear greater, therefore he
is the greater thief of the two. For how should he despise
gold, who does not despise silver ? So that when we accuse
our rulers, let us recount our own faults, and we shall find
ourselves more given to wrong and robbery than they: unless
we judge of right and wrong rather by the act, than by the
intention of the mind, as we ought to judge. If one should
be convicted of having stolen the goods of a poor man,
another those of a rich man, will they not both be punished
alike ? Is not a man equally a murderer, whether he murder
a poor and deformed, or a rich and handsome, man ? When
therefore we say that such an one has seized upon another
person's land, let us reflect upon our own faults, and then
we shall not condemn other men, but we shall admire the
long-suffering of God. We shall not be indignant that
judgment does not fall upon them, but we shall be more
slow to commit wickedness ourselves. For when we perceive
ourselves liable to the same punishment, we shall no longer

o

Digitized by

194 Seeing our own sins a cure for discontent.

2 Tim. feel such discontent, and shall desist from offences, and shall
1,13~18* obtain the good things to come, through the grace and

lovingkindness of our Lord Jesus Christ, to Whom with the

Father, &c.

Digitized by

HOMILY IV.

2 Tim. ii. 1—7.

Thou therefore, my son, be strong in the grace that is in
Christ Jesus. And the things that thou hast heard of me
among many ttitnesses, the same commit thou to faithful
men, who shall be able to teach others also. Thou there-
fore endure hardness, as a good soldier of Jesus Christ.
No man that warreth entangleth himself with the affairs
of this life ; that he may please him who hath chosen him
to be a soldier. And if a man also strive for masteries,
yet is he not crowned, except he strive lawfully. The
husbandman that laboureth must be first partaker of the
fruits. Consider what I say; and the Lord give thee
understanding in all things.

The young sailor at sea is inspired with great confidence,
if the Master of the ship has been preserved in a shipwreck.
For he will not consider that it is from his inexperience that
he is exposed to the storm, but from the nature of things;
and this has no little effect upon his mind. In war also the
Captain, who sees his General wounded and recovered again,
is much encouraged. And thus it produces some consolation
to the faithful, that the Apostle should have been exposed to
great sufferings, and not rendered weak by the utmost of
them. And had it not been so, he would not have related
his sufferings. For when Timothy heard, that he who
possessed so great powers, who had conquered the whole

o 2

196 St. Pants trials an encouragement to others.

l Tim. world, is a prisoner, and afflicted, yet is not impatient, nor
2> l~~7' discontented upon the desertion of his friends ; he, if ever
exposed to the same sufferings himself, would not consider
that it proceeded from human weakness, nor from the circum-
stance of his being a disciple, and inferior to Paul, since his
teacher too suffered the like, but that all this happened from
the natural course of things. For Paul himself did this ', and
related what had befallen him, that he might strengthen
Timothy, and renew his courage. And he shews that it was
for this reason he mentioned his trials and afflictions, in that he
has added, Thou therefore, my son> be strong in the grace
that is in Christ Jesus. What sayest thou ? Thou hast
shaken us with terrors, thou hast told us that thou art in
chains, in afflictions, that all have forsaken thee, and, as if
thou hadst said thou hadst not suffered any thing, nor been
abandoned by any, thou addest, Thou therefore, my son,
be strong? — And justly too. For these things were to thy
strengthening more than to his b. For if I, Paul, endure these
things, much more oughtest thou to bear them. If the master,
much more the disciple. And this exhortation he introduces
with much affection, calling him son, and not only so, but
my son. If thou art a son, he means, imitate thy father. If
thou art a son, be strong in consideration of the things
which I have said, or rather be strong, not merely from
what I have told you, but of God. Be strong, he says, in
the grace that is in Christ Jesus ; that is, through the grace
of Christ. That is, stand firmly. Thou knowest the battle.
Epb. 6, For elsewhere he says, We wrestle not against flesh and
12, blood. And this he says not to depress but to excite them.
Be sober therefore, he means, and watch, have the grace of
the Lord cooperating with thee, and aiding thee in thy
contest, contribute thy own part with much alacrity and
resolution. And the things that thou hast heard of me among
many witnesses, the same commit thou to faithful men ; to
faithful men, not to questioners, nor to reasoners, to faithfuL
How faithful ? Such as betray not the Gospel they should

• So B. Sav. 1 these thing*,' hut with ' more than the other,' and Old Lat.
a mark of authority for omitting ' did paraphrases it, ( more than if I had

these things, and/

b So Edd. but B. has Uuw for Uum»,

suffered nothing.'

Succession of Teachers. Striving lawfully. 197

preach. The things which thou hast heard, not which thou Hom.
hast searched out. For faith comet h by hearing, and hearing . IV'
by the word of God. But wherefore, among many witnesses? ]0> 17.
As if he had said : Thou hast not heard in secret, nor apart, but
in the presence of many, with all openness of speech. Nor
does he say, Tell, but commit, as a treasure committed is
deposited in safety. Again he alarms his disciple, both
from things above and things below. But he says not only
commit to faithful men; for of what advantage is it that
one is faithful, if he is not able to convey his doctrine to
others? when he does not indeed betray the faith; but does
not render others faithful ? The teacher therefore ought to
have two qualities, to be both faithful, and apt to teach ;
wherefore he says, who shall be able to teach others also.

Thau therefore endure hardness as a good soldier of Jesus
Christ. Oh, how great a dignity is this, to be a soldier of
Jesus Christ ! Observe the kings on earth, how great an ho-
nour it is esteemed to serve under them. If therefore the sol-
dier of the king ought to endure hardness, not to endure
hardness is not the part of any soldier. So that it behoves
thee not to complain, if thou endurest hardness, for that is
the part of a soldier; but to complain, if thou dost not endure
hardness.

No man that warreth entangleth himself with the affairs
of this life, that he may please him who hath chosen him to
be a soldier. And if a man also strive for masteries, yet is
he not crowned except he strive lawfully.

These things are said indeed to Timothy, but through him
they are addressed to every teacher and disciple. Let no
one therefore of those who hold the office of a Bishop dis-
dain to hear these things, but let him be ashamed not to do
them. If any one strive for masteries, he says, he is not
crowned, except he strive lawfully. What is meant by law-
fully ? It is not enough that he enters into the lists, that he
is anointed, and even engages, unless he comply with all the
laws of the exercise, with respect to diet, to temperance and
sobriety, and all the rules of the wrestling school, unless, in
short, he go through all that is befitting for a wrestler % he
is not crowned. And observe the wisdom of Paul. He
« See Hom. iii. on Stat. Tr. p. 61. oote q.

Digitized by

198 Various illustrations. The Teacher's reward.

2 Tim. mentions wrestlers and soldiers, the one to prepare him for
2' 7' slaughter and blood, the other with reference to endurance,
that he might bear every thing with fortitude, and be ever in
exercise.

Hie husbandman that tabouret h must be first partaker of
the fruits.

He had first spoken from his own example as a teacher.
He now speaks from those that are more common, as wrest-
lers and soldiers, and in their case he sets before him the
rewards. First, that he may please him who hath chosen
him to be a soldier; secondly, that he may be crowned; now
he proposes a third example that more particularly suits him-
self. For the instance of the soldier and the wrestler corre-
sponds to those who are under rule, but that of the husband-
man to the Teacher. (Strive) not as a soldier or a wrestler
only, but as a husbandman too. The husbandman takes
care not of himself alone, but of the fruits of the earth. That
is, no little reward of his labours is enjoyed by the husbandman.
(2) Here he both shews, that to God nothing is wanting, and
that there is a reward for Teaching, which he shews by a
common instance. As the husbandman, he says, does not
labour without profit, but enjoys before others the fruits of
his own toils, so is it fit that the teacher should do : either
he means this, or he is speaking of the honour to be paid to
teachers, but this is less consistent For why does he not
say the husbandman simply, but him that laboureth ? not
only that worketh, but that is worn with toil? And here with
reference to the delay of reward, that no one may be impa-
tient, he says, thou reapest the fruit already, or there is a re-
ward in the labour itself. When therefore he has set before
him the examples of soldiers, of wrestlers, and husbandmen,
and all figuratively , No one,he says, is crowned except he strive
lawfully. And having observed that the husbandman who
laboureth must first be partaker of the fruits, he adds,

Consider what I say, and the Lord give thee understand-
ing in all things.

It is on this account that he has spoken these things in
proverb and parable. Then again to shew his affectionate
disposition, he ceases not to pray for him, as fearing for his
own son, and he says,

Digitized by

The Gospel conquers as Christ, through sufferings. 199

Ver. 8, 9. Remember that Jesus Christ, qf the seed of David, Hom.

was raised from the dead, according to my Gospel. Where-

in I suffer trouble as an evil-doer, even unto bonds.

On what account is this mentioned ? It is directed chiefly
against the heretics, at the same time to encourage Timothy,
by shewing the advantage of sufferings, since Christ, our
Master, Himself overcame death by suffering. Remember
this, he says, and thou wilt have sufficient comfort. Remem-
ber that Jesus Christ, qf the seed qf David% was raised from
the dead. For upon that point many had already begun to
subvert the dispensation, being ashamed at the immensity of
God's love to mankind. For of such a nature are the bene-
fits which God has conferred upon us, that men were ashamed
to ascribe them to God, and could not believe He had so far
condescended. According to my Gospel. Thus he every
where speaks in his Epistles, saying, according to my Gospel*,
either because they were bound to believe him, or because
there were some who preached another Gospel. Gal.

Wherein I suffer trouble, he says, as an evil-doer, even
unto bonds. Again he introduces consolation and encou-
ragement from himself, and he prepares 1 his hearer's mind 1 litoils.
with these two things; first, that he should know him to
endure hardness; and, secondly, that he did not so but for a
useful purpose, for iu this case he will gain, in the other will
even suffer harm. For what advantage is it, that you can
shew that a Teacher has exposed himself to hardship, but not
for any useful purpose ? But if it is for any benefit, if for the
profit of those who are taught, then it is worthy of admiration*.

But the word of God is not bound. That is, if we were
soldiers of this world, and waged an earthly warfare, the
chains that confine our hands would avail. But now God
has made us such that nothing can subdue us. For our
hands are bound, but not our tongue, since nothing can bind
the tongue but cowardice and unbelief alone; and where
these are not, though you fasten chains upon us, the preach-
ing of the Gospel is not bound. If indeed you bind a hus-

* As Rom. ii. 16. xvi. 25. Other differently, and Old Lar. differently

phrases to the same purpose occur, from them ; no one of the readings

1 Cor. xt. 1. 1 Tim. 1, 11. &c. seems right, unless perhaps this.

« B. and Sar. mar. read this passage

200 The Word not bound. All done for the Elect.

s Tim. bandman, you prevent his sowing, for he sows with his hand:
2* 10* but if you bind a Teacher, you hinder not the word, for it is
sown with his tongue, not with his hand. Our word there-
fore is not subjected to bonds. For though we are bound, that
is free, and runs its course. How ? Because though bound,
behold, we preach. This is for the encouragement of those
that are free. For if we that are bound preach, much more
does it behove you that are loose to do so. You have heard
that I suffer these things, as an evil-doer. Be not dejected.
For it is a great wonder, that being bound I do the work of
those that are free, that being bound 1 overcome all, that
being bound I prevail over those that bound me. For it is
the word of God, not ours. Human chains cannot bind the
word of God. These things I suffer on account of the elect.

Ver. 10. There/ore I endure all things, he says, /or the
elect's sakes, that they may also obtain the salvation which
is in Christ Jesus with eternal glory.

Behold another incentive. I endure these things, he says,
not for myself, but for the salvation of others. It was in my
power to have lived free from danger; to have suffered none
of these things, if I had consulted my own interest. On what
account then do I suffer these things ? For the good of others,
that others may obtain eternal life. What then dost thou
promise thyself? He has not said, simply on account of
these particular persons ; but for the elects sake. If God
has chosen them, it becomes us to suffer every thing for their
sakes. That they also may obtain salvation. By saying,
they also, he means, as well as we. For God hath chosen
us also; and as God suffered for our sakes, so should we
suffer for their sakes. Thus it is a matter of retribution, not
of favour. On the part of God it was grace, for He having
received no previous benefit, hath done us good : but on our
parts it is retribution, we having previously received benefits
from God, suffer for these, for whom we suffer, in order that
they may obtain salvation. What sayest thou f What sal-
vation ? Art thou who wast not the author of salvation
to thyself, but wast destroying thyself, art thou the author
of salvation to others? Surely not, and therefore he adds,
sateatum that is in Christ Jesus; that which is truly salva-
tion,*,^ eternal glory. Present th; are ^ fc

Digitized by

True Glory. Nero compared with St. Paul. 201

they are but on earth. Present things are ignominious, but Hom.
they are temporary. They are full of bitterness and pain; IV'
but they last only to-day and to-morrow.

Such is not the nature of the good things, they are eternal, (8)
they are in heaven. That is truly glory, this is dishonour.
For observe, I pray, beloved, that is not glory which is on Moral.
earth, the true glory is in heaven. But if any one would be
glorified, let him be dishonoured. If he would obtain rest,
let him suffer affliction. If any one would be for ever illus-
trious, would enjoy pleasure, let him despise temporal things.
And that dishonour is glory, and glory dishonour, let us now
set before us to the best of our power, that we may see what
is real glory. It is not possible to be glorified upon earth ;
if thou wouldest be glorified, it must be through dishonour.
And let us prove this in the examples of two persons, Nero
and Paul. The one had the glory of this world, the other
the dishonour. How ? The first was a tyrant, had obtained
great success, had raised many trophies, had wealth ever
flowing in, numerous armies every where ; he had the greater
part of the world and the imperial city subject to his sway,
the whole senate crouching to him, and his palace too' was
advancing with splendid show. When he must be armed, he
went forth arrayed in gold and precious stones. When he was
to sit still in peace, he sat clothed in robes of purple. He was
surrounded by numerous guards and attendants. He was
Called Lord of land and sea, Emperor1, Augustus, Caesar, 'a*™-
King, and other such high sounding names as implied f
flattery and courtship ; and nothing was wanting that might
tend to glory. Even wise men and potentates and sovereigns
trembled at him. For beside all this, he was said to be a
cruel and violent man. He even wished to be thought a
god, and he despised both all the idols, and the very God
Who is over all. He was worshipped as a god. What
greater glory than this ? Or rather what greater disho-
nour ? For — 1 know not how — my tongue is carried away
by the force of truth, and passes sentence before judgment.
Meanwhile let us examine the matter according to the opinion

f One suspect* the stops. Read 4 and f Gr. * devised,' whence it seems
the palace itself, He walled in splendid that flattery, &c. should be in the nomi-

attire.'

native.

202 St. Paul, even at the time, conquered Nero.

2 Tim. of the multitude, and of unbelievers, and the estimation of

What is greater in the common estimation of glory than to
be reputed a god ? It is indeed a great disgrace that any
human being should be so mad, but for the present let us
consider the matter according to the opinion of the multitude.
Nothing then was wanting to him, that contributes to human
glory, but he was worshipped by all as a god. Now in
opposition to him, let us consider Paul. He was a Cilician,
and the difference between Rome and Cilicia, all know.
He was a tent-maker, a poor man, unskilled in the wisdom
of those without, knowing only the Hebrew tongue, a
language despised by all, especially by the Italians. For
they do not so much despise the Barbarian, the Greek, or
any other tongue as the Syriac, and this has affinity with
the Hebrew. Nor wonder at this, for if they despised the
Greek, which is so admirable and beautiful, much more the
l Cor. Hebrew. He was a man that often lived in hunger, often
11, 27. went to bed without food, a man that was naked, and had
not clothes to put on ; in cold, and nakedness, as he says of
himself. Nor was this all ; but he was cast into prison at
the command of Nero himself, and confined with robbers,
with impostors, with grave-breakers, with murderers, and he
was, as he himself says, scourged as a malefactor. Who
then is the more illustrious? The name of the one the
greater part have never heard of. The other is daily cele-
brated by Greeks, and Barbarians, and Scythians, and those
who inhabit the extremities of the earth.

But let us not yet consider what is the case now, but even
at that time who was the more illustrious, who the more
glorious, he that was in chains, and dragged bound from
prison, or he that was clothed in a purple robe, and walked
forth from a palace ? The prisoner certainly. For the other,
who had armies at his command, and sat arrayed in purple,
was not able to do what he would. But the prisoner, that
was like a malefactor, and in mean attire, could do every
thing with more authority. How ? The one said, " Do not
disseminate the word of God." The other said, " I cannot
forbear; the word of God is not bound" Thus the Cilician,
the prisoner, the poor tent-maker, who lived in hunger,

Christ's potter shewn when His servants are oppressed. 208

despised the Roman, rich as he was, and emperor, and ruling Hom.
over all, who enriched so many thousands; and with IV*
all his armies he availed nothing. Who then was illustrious?
who venerable ? He that in chains was a conqueror, or he
that in a purple robe was conquered ? He that standing
below, smote, or he that sitting above, was smitten ? He that
commanded and was despised, or he who was commanded
and made no account of the commands? He who being
alone was victorious, or he who with numerous armies was
defeated ? The king therefore so came off, that his prisoner
triumphed over him. Tell me then on whose side you
would be? For do not look to what comes afterwards, but
to what was then their state. Would you be on the side of
Nero, or of Paul ? I speak not according to the estimate of
faith, for that is manifest ; but according to the estimate of
glory, and reverence, and preeminence. Any man of right
» understanding would say, on the side of Paul. For if to
conquer is more illustrious than to be conquered, he is more
glorious. And this is not yet much, that he conquered, but
that being in so mean a state he conquered one in so exalted
a condition. For I say, and will not cease to repeat it,
though bound with a chain, yet he smote him that was
invested with a diadem.

Such is the power of Christ. The chain surpassed the (4)
kingly crown, and this apparel was shewn more brilliant than
that. Clothed in filthy rags, as the inhabitant of a prison,
he turned all eyes upon the chains that hung on him, rather
than on the purple robe. He stood on earth bound down
and stooping low, and all left the tyrant mounted on a golden
chariot to gaze on him. And well they might. For it was
customary to see a king with white horses, but it was a
strange and unwonted sight to behold a prisoner conversing
with a king with as much confidence as a king would con-
verse with a pitiful and wretched slave. The surrounding
multitude were all slaves of the king, yet they admired not
their lord, but him who was superior to their lord. And he
before whom all feared and trembled, was trampled upon by
one solitary man. See then how great was the brightness
of these very chains !

And what need to mention what followed after these things?

204

Honour of St. Paul in the Resurrection.

2 Tim. The tomb of the one is no where to be seen ; but the other

9 10

— - — -lies in the royal city itself, in greater splendour than any
king, even there where he conquered, where he raised his
trophy. If mention is made of the one, it is with reproach,
even among his kindred, for he is said to have been pro-
fligate. But the memory of the other is every where accom-
panied with a good report, not among h us only, but among
his enemies. For when truth shines forth, it puts to shame
even one's enemies, and if they admire him not for his faith,
yet they admire him for his boldness and his manly freedom.
The one is proclaimed by all mouths, as one that is crowned,
the other is loaded with reproaches and accusations. Which
then is the real splendour ?

And yet I am but praising the lion for his talons, when I
ought to be speaking of his real honours. And what are
these? Those in the heavens. How will he come in a
shining vesture with the King of Heaven ! How will Nero
stand then, mournful and dejected ! And if what I say seems
to thee incredible and ridiculous, thou art ridiculous for de-
riding that which is no subject for laughter. For if thou
disbelievest the future, be convinced from what is past. The
season for being crowned is not yet come, and yet how great
honour has the combatant gained ! What honour then will
he not obtain, when the Distributor of the prizes shall come!

Heb.n,He was among foreigners, a stranger and a sojourner , and
thus is he admired : what good will he not enjoy, when he

Col. 3, j8 amongst his own ? Now our life is hid with Christ in
God; yet he who is dead worketh more and is more honoured
than the living. When that our life shall come, what will he
not participate ? What will he not attain ?

On this account God made him enjoy these honours,
not because he wanted them. For if when in the body-
he despised popular glory, much more will he despise
it now that he is delivered from the body. Nor only on
this account has He caused him to enjoy honour, but that
those who disbelieve the future may be convinced from
the present. I say that when the Resurrection shall be,
Paul will come with the King of Heaven, and will enjoy in-

h B. read* wmf for as the sense * kindred' justbefore) may mean ' fellow -
requires. Perhaps §Uimt (rendered idolaters/

Present honour of Saints a sign of the future. 205

finite blessings. But the unbeliever will not be convinced. Hom.
Let him believe then from the present. The tent-maker IV*
is more illustrious, more honoured than the king. No em-
peror of Rome ever enjoyed so great honour. The emperor
is cast out, and lies, no one knows where. The tent-maker
occupies the midst of the city, as if he were a king, and
living. From these things believe, even with respect to the
future. If he enjoys so great honour here, where he was per-
secuted and banished, what will he not be when he shall
come hereafter ? If when he was a tent-maker, he was so
illustrious, what will he be when he shall come rivalling the
beams of the sun ? If in so much meanness he overcame such
magnificence, to whom, at his coming, will he not be superior?
Can we avoid the conclusion ? Who is not moved by the
fact, that a tent-maker became more honourable than the
most honoured of kings ? If here things happened so beyond
the course of nature, much more will it be so hereafter. If
thou wilt not believe the future, O man, believe the present.
If thou wilt not believe invisible things, believe things that
are seen : or rather believe things which are seen, for so thou
wilt believe things which are invisible. But if thou wilt not,
we may fitly say with the Apostle, We are pure from your Acts 20,
blood : for we have testified to you of all things, and have left26,
out nothing that we should have said. Blame yourselves
therefore, and to yourselves11 will ye impute the punishment
of Hell. But let us, my beloved children, be imitators of
Paul, not in his faith only, but in his life, that we may attain
to heavenly glory, and trample upon that glory that is here.
Let not any things present attract us. Let us despise visible
things, that we may obtain heavenly things, or rather may 1
through these obtain the others, but let it be our aim pre-
eminently to obtain those, of which God grant that we may be
all accounted worthy, through the grace and iovingkind-
ness, &c.

1 Such must be tbe meaning, though rical.
the construction seems to require filling k B. ' rather we shall.'
up. The change of tense may be rheto-

HOMILY V.

2 Tim. ii. 11—14.

// is a faithful saying : for if we be dead with Him, we shall
also live with Him : if we suffer , we shall also reign with
Him: if we deny Him, He also will deny us: if we believe
not, yet He abideth faithful : He cannot deny Himself.
Qf these things put them in remembrance, charging them
before the Lord, that they strive not about words to no
profit, but to the subverting qf the hearers.

Many of the weaker sort of men give up the effort of
faith, and do not endure the deferring of their hope. They
seek things present, and form from these their judgment of
the future. When therefore their lot here was death, tor-
ments, and chains, and yet he says, they shall come to
eternal life, they would not have believed, but would have
said, " What say est thou ? When I live, I die; and when I
die, I live ? Thou promisest nothing on earth, and dost
thou give it in heaven ? Little things thou dost not bestow ;
and dost thou offer great things ?" That none therefore may
argue thus, he places beyond doubt the proof of these things,
laying it down beforehand already, and giving certain signs.
For, remember, he says, that Jesus Christ was raised from
the dead; that is, rose again after death. And now shewing
the same thing he says, // is a faithful saying, that he who
has attained a heavenly life, will attain eternal life also.
Whence is it faitfful ? Because, he says, If we be dead with

Dying with Christ a pledge of Life with Him. 207

Him, we shall also live with Him. For say, shall we par- Hom.
take with Him in things laborious and painful; and shall — — —
we not in things beneficial ? But not even a man would act
thus, nor, if one had chosen to suffer affliction and death
with him, would he refuse to him a share in his rest, if he
had attained it. But how are we dead with Him ? This
death he means both of that in the Laver, and that in suffer-
ings. For he says, Bearing about in the body the dying qf 2Cot. a,
the Lord Jesus ; and, We are buried with Him by baptism 6
into death ; and, Our old man is crucified with Him ; and, 4.
We have been planted together in the likeness of His death. Rom. 6,
But he also speaks here of death by trials : and that more b% 6*
especially, for he was also suffering trials when he wrote it.
And this is what he says, ' If we have suffered death on His
account, shall we not live on His account ? This is not to
be doubted. If we suffer, we shall also reign with Him,
not absolutely, we shall reign, but if we suffer, shewing that
it is not enough to die once, (the blessed man himself died
daily,) but there was need of much patient endurance ; and
especially Timothy had need of it. For tell me not, he
says, of your first sufferings, but that you continue to
suffer.

Then on the other side he exhorts him, not from the good,
but from the evil. For if wicked men were to partake of the
same things, this would be no consolation. And if having
endured they were to reign with Him, but not having endured
were not indeed to reign with Him, but were to suffer no
worse evil, though this were terrible, yet it would not be
enough to affect most men with concern. Wherefore he
speaks of something more dreadful still. If we deny Him,
He will also deny us. So then there is a retribution not of
good things only, but of the contrary. And consider what
it is probable that he will suffer, who is denied in that king-
dom. Whosoever shall deny Me, him will I also deny. And Matt,
the retribution is not equal, though it seems so expressed. 101 33,
For we who deny Him are men, but He who denies us is God;
and how great is the distance between God and man, it is
needless to say.

Besides, we injure ourselves; Him we cannot injure. (2)
And to shew this, he has added, If we believe not, He abideth

Digitized by

208 Charging before God. Danger of verbal debates.

2 Tm. faithful : He cannot deny Himself: that is, if we believe
2> 15» not that He rose again, He is not injured by it. He is faith-
ful and unshaken, whether we say so or not. If then He is
not at all injured by our denying Him, it is for nothing else
than for our benefit that He desires our confession. For He
abideth the same, whether we deny Him or not. He cannot
deny Himself, that is, His own Being. We may say that
He is not; though such is not the fact. It is not in His nature,
it is not possible for Him not to be, that is, to go into non-
entity \ His subsistence always abides, always is. Let us
not therefore be so affected, as if we could gratify or could
injure Him. But lest any one should think that Timothy
needed this advice, he has added,

Of these things put them in remembrance, charging them
before the Lord, that they strive not about words to no profit,
but to the subverting of the hearers. It is an overawing
thing to call God to witness what we say, for if no one would
dare to set at nought the testimony of man when appealed to,
much less when the appeal is to God. If any one, for
instance, entering into a contract, or making his will, chooses
to call witnesses worthy of credit, would any transfer the
things to those who are not included ? Surely not. And
even if he wishes it, yet fearing the credibility of the wit-
nesses, he avoids it. What is charging them before the
Lord? he calls God to witness both what was said, and what
was done.

That they strive not about words to no profit ; and not
merely so, but to the subverting of the hearers. Not only is
there no gain from it, but much harm. Of these things then
put them in remembrance, and if they despise thee, God
will judge them. But why does he admonish them not to
1 strive about words f He knows that it is a dainty1 thing, and
that the human soul is ever prone to contend and to dispute

• MS. Aug. has kput *h Xtymfu* in being is,) yet He hath it Dot in His
0vx %*rif, (it km) wfiyfim §vrmf 1%a nature not to be, that is, He cannot
yk{ rl rfo \*rh) ifim wm pass into nonentity.' Or reading only
1%u Qvfir f*h iThu* Ttvri*™, *v itnmrb ri t^kyfim^ 1 If the case is really so,
%U *i x«g*r«#. which may be (in some sense,) in that we do not know
thus rendered by readiug rnt «&r/«f r* what He is in essence,' &c. But Hales
for rS rht •Mmt. ' Though we may say was perhaps right in finding no mean-
that He is not, if such statement means ing in the wordy,
any thing, (for we do not know what

Causes of false shame. Guarding the Truth. 209

about words. To guard against this, he has not only Hom.

charged them not to strive about words, but to render his —

discourse more alarming, he adds, to the subverting of the
hearers.

Ver. 15. Study to shew thyself approved unto God, a
workman that needeth not to be ashamed, rightly dividing
the word of truth.

Every where this ' not being ashamed !' And why is he
ever so careful to guard him against shame ? Because it was na-
tural for many to be ashamed both of Paul himself, as being a
tent-maker, and of the preaching, since its teachers perished.
For Christ had been crucified, himself was about to be
beheaded, Peter was crucified with his head downwards, and
these things they suffered from audacious and despicable
men. Because such men were in power, he says, c Be not
ashamed ;' that is, fear not to do any thing tending to god*
liness, though it be necessary to submit to slavery or any
other suffering. For how does any one become approved ?
By being a workman that needeth not to be ashamed. As
the workman is not ashamed of any work, so neither should
he be ashamed who labours in the Gospel. He should sub-
mit to any thing.

Rightly dividing the word of truth.

This he hath well said. For many distort it, and pervert
it in every way, and many additions are made to it He has
not said directing it, but rightly dividing, that is, cut away
what is spurious, with much vehemence assail it, and
extirpate it. With the sword of the Spirit cut off from your
preaching, as from a thong, whatever is superfluous and
foreign to it.

Ver. 16. And shun profane novelties of speech*.

For they will not stop there. For when any thing new
has been introduced, it is ever producing innovations, and
the error of him who has once left the safe harbour is infinite,
and never stops.

For they will increase unto more ungodliness, he says,

Ver. 17. And their word will eat as doth a canker.

It is an evil not to be restrained, not curable by any
medicine, it destroys the whole frame. He shews that

b Gt. Mfwfffrfftf , for ninfm'mt.
P

210

False doctrine a growing evil.

2 Tim. novelty of doctrine is a disease, and worse than a disease.

2 18 19

- — : — 'And here he implies that they are incorrigible, and that
they erred not weakly but wilfully.

Of whom is Hymeneus and Philetus,

Ver. 18. Who concerning the truth have erred, saying
that the resurrection is past already, and overthrow the faith
of some.

He has well said, They will increase unto more ungodli-
ness. For it appears indeed to be a solitary evil, but see
what evils spring out of it. For if the Resurrection is already
past, not only do we suffer loss in being deprived of that
great glory, but because judgment is taken away, and retribu-
tion also. For if the Resurrection is past, retribution also is
past. The good therefore have reaped persecutions and
afflictions, and the wicked have not been punished, nay
verily, they live in great pleasure*. It were better to say
that there is no resurrection, than that it is already past.

And overthrow, he says, the faith of some.

Qf some, not of all. For if there is no resurrection, faith
is subverted. Our preaching is vain, nor is Christ risen; and
if He is not risen, neither was He born, nor has He ascended
into heaven. Observe how this error, while it seems to
oppose the doctrine of the Resurrection, draws after it many
other evils. What then, says one, ought we to do nothing
for those who are subverted11 ?

Ver. 19. Nevertheless, he says, the foundation qf God
standeth sure, having this seal, The Lord knoweth them that
are His. And, Let every one that nameth the name of the
Lord9 depart from iniquity.
(3) He shews that even before they were subverted, they were
not firm. For otherwise, they would not have been over-
thrown at the first attack, as Adam f was firm before the

c Old Lat. here ha*, ' so then the See however on Rom. v. 6. Horn. ix.

just have suffered tribulations and griefs Tr. p. 140.

in vain. But that is so far from being d al. ' Thus much of those who are

the truth, that contrariwise even in this subverted, but of those who are not so,

life the good are fed with their own what says he ?'

hopes, and have a foretaste of eternal e E. V. of Christ.

felicity, persevering always with a r So Sav. but B. and one Lat. * as

serene and tranquil spirit, and the neither Adam.' Another Lat. has

wicked, persecuted by the scourge of * neither was Adam before the attack;'

their own conscience, begin to suffer as he says on Rook 7, 9. Horn. xii. Tr.

even here what they are to suffer for p. 194. ' neither was the Tree the

ever.' But this seems an interpolation, cause.'

Digitized by

Christian perseverance. Prevalence of injustice. 211

commandment. For those who are fixed not only are not Hom.
harmed through deceivers, but are even admired. —

And he calls it sure, and a foundation; so ought we to
adhere to the faith ; having this seal, The Lord knoweth
them that are His. What is this? He has taken it from
Deuteronomy g; that is, Firm souls stand fixed and immove-
able. But whence are they manifest? From having these
characters inscribed upon their actions, from their being
known by God, and not perishing with the world, and from
their departing from iniquity.

Let every one, he says, that nameth the name qf the Lord
depart from iniquity.

These are the distinguishing marks of the foundation. Ash
a foundation is shewn to be firm, and as letters are inscribed
upon a stone that the letters may be significant. But
these letters are shewn by works, Having, he says, this seal
fixed thereon, Let every one that nameth the name of the
Lord depart from iniquity. Thus if any one is unrighteous,
he is not of the foundation. So that this too is of the seal,
not to do iniquity.

Let us not therefore put off from us the royal seal and token, Moral.
that we may not be of those who are not sealed, that we may
not be unsound, that we may be firmly grounded, that we may
be of the foundation, and not carried to and fro. This marks
them that are of God, that they depart from iniquity. For how
can any one be of God Who is just, if he does iniquity, if by
his works he opposes Him, if he insults Him by his misdeeds?
Again we are speaking against injustice, and again we have
many that are hostile to us. For this affection, like a tyrant,
has seized upon the souls of all, and, what is worse, not by
necessity nor violence, but by persuasion and gentle insinua-
tion, and they are grateful for their slavery. And this is indeed
the misery; for if they were held by constraint and not by love,
they would soon depart. And whence is it, that a thing
which is most bitter, appears to be sweet? whence is it that

8 Num. 16, 5 P when one writes on a stone, one writes

h Dowries prefers the reading of Ms. that the characters may signify some-

Ang. 4 Such an one, as a foundation, what, so he that hath these characters

is firmly fixed, haying this seal stamped in himself is made manifest by works,

on him. Well said he, seal. For as And let* &c!" which seems better.

p2

212 Misery of an unrighteous man's conscience.

a Tim. righteousness, which is a most sweet thing, becomes bitter?

2 18 19

- — ' — ' It is the fault of our senses. Thus some have thought honey
bitter, and have taken with pleasure other things that were
noxious. And the cause is not in the nature of things, but
in the perverseness of the sufferers. The judging faculty of

l^t%n$ the soul1 is disordered1. Just as a balance, if its beam be
unsteady k, moves round, and does not shew accurately the
weight of things placed in it; so the soul, if it has not the
beam of its own thoughts fixed, and firmly riveted to the law
of God, being carried round and drawn down, will not be
able to judge aright of actions.

For if any one will examine carefully, he will perceive the
great bitterness of injustice, not to those who suffer it, but to
those who practise it, and to these more than to the others.
And let us not speak of things future, but for the present
of things here. Hath it not battles, judgments, condemn-
ation, ill will, abuse ? what is more bitter than these ? Hath
it not enmities, and wars, and accusations? what is more
bitter than these ? Hath it not conscience continually
scourging and gnawing us? If it were possible, I could
wish to draw out from the body the soul of the unrighteous
man, and you would see it pale and trembling, ashamed,
hiding its head, anxiously fearful, and self-condemned. For
should we sink down into the very depths of wickedness, the
judging faculty of the mind 1 is not destroyed, but remains
unbribed. And no one pursues injustice thinking it to be
good, but he invents excuses, and has recourse to every arti-
fice of words to shift off the accusation. But he cannot get
it off his conscience. Here indeed the speciousness of words,
the corruption of rulers, and multitudes of flatterers, is often
able to throw justice into the shade,but within, the conscience™
has nothing of this sort, there are no flatterers there, no

1 B. reads N«n7, which Hales had con- And oft 'tis seen, the wicked price itself

jectured. Sav. has N#u, ' consider the Buys out the law : hut 'tis not so

judging faculty.' above —

* **(xra\tt»p'ttnf. He seems to mean There is no shuffling — there the action

* liable to slip toward one side.' lies

1 vu nVj which he seems to distin- In its true nature — and we ourselves

guish here from the soul. See Rom. 7, compel! 'd

23. 1 Cor. 2, 14. E'en in the teeth and forehead of

m In the corrupted currents of this
world

Offence's gilded hand may shove
by justice,

offence
To give in evidence.

Hamlet, act iii. sc. 3.

Natural fear of punishment here or hereafter. 213

wealth to corrupt the judge. For the faculty of judging is Hom.
naturally implanted in us by God, and what comes from God V*
cannot be so corrupted. But uneasy slumbers, thick-coming (4)
fancies, and the frequent recollections of guilt, destroy our
repose. Has any one, for instance, unjustly deprived another
of his house ? not only is he that is robbed rendered unhappy,
but the man who robbed him. If he is persuaded of a future
judgment, (if indeed any one is so persuaded,) he groans ex-
ceedingly, and is in misery. But if he believes not in futurity,
yet he blushes for shame; or rather there is no man, whether
Greek, Jew, or heretic, who is not afraid of a judgment to
come.

And although he is not a philosopher with respect to fu-
turity ; yet he fears and trembles at what may befal him here,
lest he may have some retribution in his property, his
children, his family, or his life. For many such visitations
God inflicts. For since the doctrine of the Resurrection is
not sufficient to bring all men to reason, He affords even
here many proofs of His righteous judgment, and exhibits
them to the world. One who has gained wrongfully is without
children, another falls in war, another is maimed in his body,
another loses his son. He considers these things, on these
his imagination dwells, and he lives in continual fear.

Know you not what the unrighteous suffer ? Is there no
bitterness in these things ? And were there nothing of this
sort, do not all condemn him, and hate and abhor him,
and think him less rational than a beast, even those
who are themselves unrighteous ? For if they condemn
themselves, much more do they condemn another, calling
him rapacious, fraudulent, a pestilent fellow. What pleasure
then can he enjoy ? He has only the heavier care and anxiety
to preserve his gains, and the being more anxious and
troubled. For the more wealth any one gets about him, the
more painful watchfulness does he store up for himself. Then
what are the curses of those whom he has wronged, their
pleadings against him1? And what, if sickness should \\9T»xim
befal him ? For it is impossible for one, who has fallen into
sickness, however atheistically he may be inclined, not to be
anxious about these things, not to be thoughtful, when
he is unable to do any thing. For as long as we are

Digitized by

214 Conscience freed by sickness. Spiritual medicine.

2 Tim. here, the soul enjoying itself, does not tolerate painful
2l1819, thoughts : but when it is about to take its flight from
the body, then a greater fear constrains it, as entering into
the very portals of judgment. Even robbers, whilst they are
in prison, live without fear, but when they are brought to the
>r«t«*<- very curtain of the court1 , they sink with terror. For when
rm€fim' the fear of death is urgent, like a fire consuming all things
besides, it obliges the soul to philosophize, and to take thought
for futurity. The desire of wealth, the love of gain, and of
bodily pleasures, no longer possesses it. These things passing
away like clouds, leave the judging faculty clear, and grief
entering in softens the hard heart. For nothing is so opposite
to philosophy, as a life of pleasure ; nor, on the other hand,
is any thing so favourable to philosophy as affliction. Consider
Ecdus. what the covetous man will then be. For, an hour of afflic-
2' 27 ' Hon, it is said, maketh a man forget much pleasure. What
will then be his state, when he considers those whom he has
robbed, and injured, and defrauded, when he sees others reap-
ing the fruits of his grasping, and himself going to pay the
penalty. For it cannot, indeed it cannot be, that when fallen
into sickness he should not reflect upon these things. For
often the soul of itself is distracted with agony and terror.
What a bitterness is this, tell me! And with every sickness
these things must be endured. And what will he not suffer
when he sees others punished or put to death ?

These things await him here. And as to what he must
undergo hereafter, it is not possible to say what punishment,
what vengeance, what torments, what racks are reserved for
Luke 8, him There. These things we declare. He that hath ears to
8- hear9 let him hear. We are for ever discoursing of these
things, not willingly, but of necessity. For we could wish
there were no obligation to mention such things at all. But
since it must be, we would at least, by a little medicine,
deliver you from your disease, and restore you to health.
But whilst you remain in this sickness, it would shew a mean
and weak spirit, not to say cruelty and inhumanity, to desist
from the healing treatment. For if when physicians despair
of our bodies, we beseech them not to neglect us, not to
cease to our last breath applying whatever is in their power,
shall we not much more exhort ourselves? For perhaps

Seemingly sudden effects after long labour. 215

when we have come to the very gates of Hell, the vestibule Hom.
of wickedness itself, it may be possible to recover, to renew — ^ —
our strength, to lay hold on eternal life ! How many, who
have heard ten times and remained iusensible, have afterwards
at one hearing been converted ! Or rather, not at one hear-
ing; for though they seemed insensible at the ten discourses,
yet they gained something, and afterwards shewed all at once
abundant fruit. For as a tree may receive ten strokes, and
not fall ; then afterwards be brought down all at once by a
single blow : yet it is not done by that one blow, but by the
ten which made that last successful. And this is known to
him who sees the root, though he who takes his view of the
trunk above knows it not. So it is in this case. And thus
often, when physicians have applied many remedies, no
benefit is perceived ; but afterwards some one comes in and
effects an entire cure. Yet it is not the work of him alone,
but of these who have already reduced the disorder. So
that, if now we do not bring forth the fruits of hearing the
word, yet hereafter we shall. For that we shall bring them
forth, I am fully persuaded. For it is not, indeed it is not
possible that such eager desire, such a love of hearing, should
fail of its effect. God forbid ! But may we all, having become
worthy of the admonitions of Christ, obtain the everlasting
blessings, &c.

HOMILY VI.

2 Tim. ii. 20, 21.

But in a great house there are not only vessels of gold and
of silver, but also of wood and of earth; and some to
honour, and some to dishonour. If a man therefore purge
himself from these, he shall be a vessel unto honour,
sanctified, and meet for the master's use, and prepared
unto every good work.

(1) Many men are still even now perplexed to account for the
fact, that the wicked are suffered to remain, and are not yet
destroyed. Now doubtless various reasons may be assigned
for this, as, that they may be converted, or that by their
punishment they may be made an example to the multitude.
But Paul here mentions a similar case. For he says,

In a great house there are not only vessels qf gold and
silver, but also of wood and earth. Shewing by this, that as
in a great house it is likely there should be a great difference
of vessels, so here also, in the whole world, for he speaks not
of the Church only, but of the world at large. For think
not, I pray, that he means it of the Church ; for there he
would not have any vessels of wood or of earth, but all of
Eph.5, gold or silver, where is the body of Christ, where is that pure
virgin, without spot, or wrinkle, or any such thing. And
this is what he means to say: Let it not disturb thee that
there are corrupt and wicked men. For in a great house
there are such vessels. But what then ? they do not receive

Twofold meaning of i earthen vessels.' 217

the same honour. But some are to honour and some to Hom.

vi.

dishonour. ' Nay,' says one, • in a house they may be of —

some use, but not at all in the world/ Though God employs
them not for such honourable service, he makes use of them
for other purposes. For instance, the vainglorious man
builds much, so does the covetous man, the merchant, the
tradesman, the magistrate; there are certain works in the
world suited to these. But the golden vessel is not of such
a nature. It is employed about the royal table. He does
not say however that wickedness is a necessary thing, (for
how should it be ?) but that the wicked also have their work.
For if all were of gold or of silver, there would be no need
of the viler sort. For instance, if all were hardy, there would
be no need of houses ; if all were free from luxury, there
would be no need of dainties. If all were careful only for
necessaries, there would be no need of splendid building.

If therefore a man purge himself from these, he shall be
a vessel unto honour, sanctified. Seest thou that it is not of
nature, nor of the necessity of matter, to be a vessel of gold
or of earth, but of our own choice ? For otherwise the
earthen could not become gold, nor could the golden descend
to the vileness of the other. But in this case there is much
change, and alteration of state. Paul was an earthen vessel,
and became a golden one. Judas was a golden vessel, and
became an earthen one. The earthen vessels, therefore, are
such from uncleanness. The fornicator and the covetous
man become earthen vessels. 6 But how then does he say
elsewhere, We have this treasure in earthen vessels, so that
he does not despise but honour the earthen vessel, speaking
of it as the recipient of the treasure?' There he shews the
nature itself, and not the form of the material. For he means
to say that our body is an earthen vessel. For as earthen-
ware is nothing else but baked clay, so is our body nothing
but clay consolidated by the heat of the soul ; for that it is
earthen, is evident. For as such a vessel is often by falling
broken and dashed to pieces, so our body falls and is dis-
solved by death. For how do our bones differ from a
potsherd, hard and dry as they are ? or our flesh from clay,
being, like it, composed of water? But, as I said, how is it
that he does not speak contemptuously of it ? Because there

218 Earthly passions unfit men for GocTs service.

Tim. he is discoursing of its nature, here of our choice. If a man,
^^-'he says, purge himself from these , not merely cleanse, but
cleanse out l, that is, cleanse himself perfectly, he shall be a
vessel unto honour, sanctified, and meet for tlie Master's
use. The others therefore are useless for any good purpose,
though some use is made of them. And prepared* unto
every good work. Even though he do it not, he is fit for it,
and has a capacity for it. We ought therefore to be pre-
pared for every thing, even for death, for martyrdom, for a
life of virginity, or for all these.
Ver. 22. Flee also youthful lusts.

Not only the lust of fornication, but every inordinate
desire is a youthful lust. Let the aged learn that they ought
not to do the deeds of the youthful. If one be given to
insolence, or a lover of power, of riches, of bodily pleasure,
it is a youthful lust, and foolish. These things must proceed
from a heart not yet established, from a mind not deeply
grounded, but in a wavering state. What then does he
advise in order that none may be captivated by these things?
Flee youthful imaginations, but

Follow righteousness, faith, charity, peace, with them
that call on the Lord out of a pure heart.

He calls virtue in general, righteousness; godliness of life,
faith, meekness, charity.

What is meant by those that call upon the Lord out of a
pure heart ? It is as if he said, Rejoice not in those who
only call upon the Lord; but those who call upon Him
sincerely and unfeiguedly, who have nothing of deceit about
them, who approach Him in peace, who are not contentious.
With these associate thyself. But with others be not easy,
but only as far as lies in you, be peaceable.

Ver. 23. But foolish and unlearned questions avoid, know-
ing that they do gender strifes.
2) Do you see how he every where draws him off from
questions? not that he was not able to overthrow them; for
he was well able. For had he not been able he would have
said, Be diligent, that thou mayest be able to refute them; as
rim. when he says, Give attendance to reading, for by so doing

3 16.

* B. i Thty arc not, however, prepared, &c.'

Duty of Peacefulness. Patience in teaching.

219

thou shall both save thyself and them that hear thee. But Hon.
he knew that it was useless to enter at all into these disputes, VI*
that there will be no end of it, save contentions, enmities,
insults, and reproaches. These questions therefore avoid;
so that there are other questions, some relating to the Scrip-
tures, some to other things.

Ver. 21. And the servant of the Lord must not strive.

Not even in questions ought he to strive, for the servant
of the Lord must keep far from strife, since God is the God
of peace, and what should the servant of the God of peace
have to do with strife ?

But be gentle unto all men.

How is it then he says, Rebuke with all authority; and Titus 2,
again, Let no man despise thy youth: and again, Rebuke \%imm
them sharply? Because this is consistent with meekness. 4, 12.
For a strong rebuke, if it be given with gentleness, is most^ltus !>
likely to wound deeply: for it is possible, indeed it is, to
touch more effectually by gentleness, than one overawes by
boldness.

Apt to teach ; that is, those who are willing to be taught.
For a man that is an heretic, he says, after the first ami Titus 3,
second admonition reject. Patient. He has well added10,
this, for it is a quality which a teacher above all things ought
to possess. All things are vain without it. And if fishermen
do not despair, though often they cast their nets for a whole
day without catching any thing, much more should not we.
For see what is the result. From constant teaching, it often
happens that the plough of the word, descending to the
depth of the soul, roots out the evil passion that troubled it.
For he that hears often will at length be affected. A man
cannot go on hearing continually without some effect being
produced. Sometimes therefore, when he was on the point
of being persuaded, he is lost by our becoming weary. For
the same thing occurs, as if an unskilful husbandman should
in the first year dig about the vine he had planted, and
seeking to reap some fruit in the second year, and again in the
third, and gathering nothing, should after three years despair,
and in the fourth year, when he was about to receive the
recompense of his labours, abandon his vine. And having
said, Patient, he is not satisfied, but goes on to say,

220 Harshness and impatience make teaching useless.

s Tim. Ver. 25. In meekness instructing those that oppose them-

For he that teaches must be especially careful to do it
with meekness. For a soul that wishes to learn cannot gain
any useful instruction from harshness and contention. For
when it would apply, being thus thrown into perplexity, it
will learn nothing. He who would gain any useful know-
ledge ought above all things to be well disposed towards his
teacher, and if this be not previously attained, nothing that
is requisite or useful can be accomplished. And no one can
be well disposed towards him who is violent and over-bearing.
How is it then that he says, A man that is an heretic, after
the first and second admonition, reject ? He speaks there of
one incorrigible, of one whom he knows to be diseased
beyond the possibility of cure.

Jf God peradventure will give them repentance to the
acknowledging of the truth.

Ver. 26. And that they may recover themselves out qf the
snare qf the devil.

What he says amounts to this. Perhaps there will be a
reformation. Perhaps! for it is uncertain. So that we ought
to withdraw only from those, of whom we can shew plainly,
and concerning whom we are fully persuaded, that whatever
be done, they will not be reformed. In meekness, he says.
In this temper, you see, we ought to address ourselves to
those who are willing to learn, and never cease from convers-
ing with them till we have come to the demonstration \

Who are taken captive by him at his will.

It is truly said, Who are taken captive*, for meanwhile
they float in error. Observe here how he teaches to be hum-
ble-minded. He has not said, if peradventure you should be
able, but, if peradventure God should grant them a recovery;
if any thing be done, therefore, all is of the Lord. Thou
plantest,thou waterest, but He soweth and maketh it produce
fruit Let us not therefore be so affected, as if we ourselves
wrought the persuasion, even if we should persuade any one.
Taken captive by him, he says, to His will d. This no one

b That is, we ought not to be pro- « « taken alive,' applied

voted by their slowness of apprehension to fish enclosed in a net.

to break off.

* Gr. To His wilt. As «tr« and

State of disobedience Satan's snare.

221

will say relates to doctrine, but to life. For His will is that Hom.
we live rightly. But some are in the snare of the devil by VI*
reason of their life, we ought not therefore to be weary even
with respect to these.

(f peradvenlure, he says, they may recover, that are taken
captive, unto His will. Now If per adventure, implies much
long suffering. For not to do the will of God is a snare of
the devil.

For as a sparrow, though it be not wholly enclosed, but (3)
only caught by the foot, is still under the power of him who
set the snare; so though we be not wholly subverted, both in
faith and life, but in life only, we are under the power of the
devil. For, Not every one that saith unto me, lord, Lord, Matt. 7,
shall enter into the kingdom of heaven ; and again, / know 21'23,
you not; depart from me, ye that work iniquity. You see
there is no advantage from our faith, when our Lord knows
us not: and to the virgins he says the same, / know you not. Matt.
What then is the benefit of virginity, or of many labours, 25> 19,
when the Lord knows us not? And in many places we find
men not blamed for their faith, but punished for their evil
life only ; as elsewhere, not reproved for evil lives, but
perishing for their pravity of doctrine. For these things hold
together'. You see that when we do not the will of God, we are
under the snare of the devil. And often not only from a bad
life, but from one defect, we enter into Hell, where there are
not good qualities to counterbalance it, since the virgins
were not accused of fornication or adultery, nor of envy or
ill-will, nor of drunkenness, nor of unsound faith, but of a
failure of oil, that is, they failed in almsgiving, for that is the
oil meant'. And those who were pronounced accursed in
the words, Depart from me, ye cursed, into everlasting fire,
were not accused of any such crimes, but because they had
not fed Christ

U«Mi> must refer to two different per- Hom. lxxviii. al. lxxix. See also on
lions, the meaning probably is, that they Phil. i. 30. Hom. iv. 15. Tr. pp. 49,
who are taken captive by the devil may 50. and notes t, u, a. and on Rom. xi.
be recovered to the wilt of God. And so 6. Tr. p. 334. and on Rom. xiv. 13.
he takes it. Tr. p. 425. note g. St. Jerome and

• Sav. £\\4\»r i%trmi. Ben. ffxtw, St. Aug. take the oil more generally of
which would be hardly Greek even with good works, with allusion to Matt ?.
a preposition. 16.

t So he takes it on Matt. xxv.

22*2

All else is rain without mercy.

225^6 ^eest ^lou tnat a f^ure *n almsgiving is enough to cast a
^— : — man into hell fire? For where will he avail who does not give

Moral. *\

alms ? Dost thou fast every day ? So also did those virgins,
but it availed them nothing. Dost thou pray? What of that?
prayer without almsgiving is unfruitful, without that all things
are unclean and unprofitable. The better part of virtue is

1 John destroyed. He that loveth not his brother, it is said, know-
' ' eth not God. And how dost thou love him, when thou dost
not even impart to him of these poor worthless things ? Tell
me, therefore, dost thou observe chastity ? On what account ?
From fear of punishment? By no means. It is of a natural
endowment that thou observest it, since if thou wast chaste
from fear of punishment, and didst violence to nature in sub-
mitting to so severe a rule, much more oughtest thou to do
alms. For to govern the desire of wealth, and of bodily plea-
sures, is not the same thing. The latter is much more diffi-
cult to restrain. And wherefore? Because the pleasure is
natural, and the desire of it is innate and of natural growth
in the body. It is not so with riches. Herein we are able
to resemble God, in shewing mercy and pity. When there-
fore we have not this quality, we are devoid of all good. He
has not said, i ye shall be like unto your Father, if ye fast,1
nor i if ye be virgins,' nor 6 if ye pray,' hath He said, 6 ye
shall be like unto your father,' for none of these things
can be applied to God, nor are they His acts. But

Luke 6, what? Be ye merciful, as your Father in Heaven is merciful.
This is the work of God. If therefore thou hast not this,

Hosea6, what hast thou? He says : / trill have mercy, and not sacri-
fice. God made Heaven, and earth, and sea. Great w orks
these, and worthy of His wisdom ! But by none of these
has He so powerfully attracted human nature to Himself,
as by mercy and the love of mankind. For that indeed
is the work of power and wisdom and goodness. But
it is far more so that He became a servant. Do we not
for this more especially admire Him? are we not for this
still more amazed at Him ? Nothing attracts God to us so
much as mercy. And the prophets from beginning to end
discourse upon this subject. But I speak not of mercy
that is accompanied with covetousness. That is not mercy.
For it is not the root of the thorn but of the olive that produces

Digitized by

Alms of no avail if from wrongful gains. -223

the oil h ; so it is not the root of covetousness, of iniquity, Hom.
or of rapine, that produces mercy. Do not put a slander on —
almsgiving. Do not cause it to be evil spoken of by all. If
thou committest robbery for this, that thou mayest give alms,
nothing is more wicked than thy almsgiving. For when it is
produced by rapine, it is not almsgiving, it is inhumanity, it
is cruelty, it is an insult to God. If Cain so offended, by
offering inferior gifts of his own, shall he not offend, who
offers the goods of another ? An offering is nothing else but
a sacrifice, a purification, not a pollution. And thou who
darest not to pray with unclean hands, dost thou offer the
dirt and filth of robbery, and think thou doest nothing wrong?
Thou sufferest not thy hands to be full of dirt and filth, but
having first cleansed these, thou offerest. Yet that filth is
no charge against thee, while the other deserves reproach and
blame. Let it not therefore be our consideration, how we (4)
may offer prayers and oblations 1 with clean hands, but how
the things offered may be pure. If one, after having washed a
vessel clean, should fill it with unclean gifts, would it not be
ridiculous mockery ? Let the hands be clean ; and they will
be so, if we wash them not with water only, but first with
righteousness. This is the purifier of the hands. But if they
be full of unrighteousness, though they be washed a thousand
times, it avails nothing. Wash you, make you clean, Hei8.i,i6.
says; but does He add,.4 Go to the baths, the lakes, the rivers ?'
No ; but what ? Put away the evil of your doings from your
souls. This is to be clean k. This it is to be cleansed from
defilement. This is real purity. The other is of little use ;
but this bestows upon us confidence towards God. The one
may be obtained by adulterers, thieves, murderers, by worth-
less, and dissolute, and effeminate persons, and especially the
latter. For they are ever careful of the cleanliness of their
bodies, and scented with perfumes, cleansing their sepulchre1. 1 *n^m.
For their body 2 is but a sepulchre, since the soul is dead * #£pa.
within it. This cleanness therefore may be theirs1, but not
that which is inward.

h He play .4, as elsewhere, on the to the printed text, seems best in these

word* tXtav and tkmtf. words. Sav. has, * That is, be clean :

1 See on Stat. Tr. pp. 145, 341. this it is that cleanses,' &c.
k B. though usually here far inferior 1 B. reads (Atruwu, for /mciimi.

Digitized by

2-24

What are clean hands. Force of habit.

a Tin. To wash the body, is no great matter. That is a Jewish
^^'purification, senseless™ and unprofitable, where purity within
is wanting. Suppose one to labour under a putrefying sotc,
or consuming ulcer ; let him wash his body ever so much, it is
of no advantage. And if the putrefaction of the body receives
no benefit from cleansing and disguising the outward appear-
ance; when the soul is infected with rottenness, what is
gained by the purity of the body ? Nothing ! Our prayers
ought to be pure, and pure they cannot be, if they are sent
forth from a corrupt soul, and nothing so corrupts the soul
as avarice and rapine. But there are some who after com-
mitting numberless sins during the day, wash themselves in
the evening and enter the churches, holding up their hands
with much confidence, as if by the washing of the bath they
had put off all their guilt. And if this were the case, it
would be a vast advantage to use the bath daily ! I would
not myself cease to frequent the baths % if it made us pure,
and cleansed us from our sins ! But these things are trifling
and ridiculous, the toys of children. It is not the filth of
the body, but the impurity of the soul, to which God is averse.
Matt. 6, For He says, Blessed are the pure — does He say in body?
" No — in heart: for they shall see God. And what says the
Pt. 61, Prophet: Create in me a clean heart, O God. And again,
Jer. 4 Wash my heart from wickedness.

!*• It is of great use to be in the habit of doing good actions.
See how trifling and unprofitable these washings are. But
when the soul is prepossessed by a habit, it does not depart
from it, nor does it venture to draw nigh in prayer, till it has
fulfilled these ceremonies. For instance, we have brought our-
selves to a habit of washing and praying, and without washing
we do not think it right to pray. And we do not willingly
pray with unwashed hands, as if we should offend God, and
violate our conscience. Now if this trifling custom has so great
power over us, and is observed every day; if we had brought
ourselves to a habit of almsgiving, and had determined so
constantly to observe it, as never to enter a house of prayer
with empty hands, the point would be gained. For great is

■ Sav. 1 useless/ 23. and S. Clem. Al. Paedag. iii. 9. who

11 This was thought too luxurious for recommends providing for cleanliness
persons of devout life. See Euseb. ii. by other means.

Digitized by

Almsgiving mercifully ordained.

225

the power of habit both in good things and in evil, and when Hom.
this carries us on, there will be little trouble. Many are in VI'
the habit of crossing 1 themselves continually, and they need ^J***'"
no one to remind them of it, but often when the mind is
wandering after other things, the hand is involuntarily drawn
by custom, as by some living teacher, to make the sign.
Some have brought themselves into a habit of not swearing
at all, and therefore neither willingly nor unwillingly do they
ever do it Let us then bring ourselves into such a habit of
almsgiving.

What labours were it worth to us to discover such a
remedy. For say, were there not the relief of almsgiving,
while we still by our numberless sins rendered ourselves *
liable to Divine vengeance, should we not have lamented
sadly? Should we not have said, O that it were possible by
our wealth to wash away our sins, and we would have parted
with it all! O that by our riches we could put away the
wrath of God, then we would not spare our substance ? For
if we do this in sickness, and at the point of death we
say, c If it were possible to buy off death, such an one would
give all his possessions much more in this matter. For
see how great is the love of God for man. He has granted
us power to buy off not temporal but eternal death. Do not
purchase, He says, this short life, but that life that is ever-
lasting. It is that I sell thee, not the other : I do not mock
thee. Didst thou gain the present life, thou hadst gained
nothing. I know the worth of that which I offer thee. The
bargainers and traffickers in worldy goods do not act thus.
They, when they can° impose on whom they will, give a little
to receive a great deal. It is not so with God. He gives
the greater by far for the less.

Tell me, if you were to go to a merchant, and he were to
set before you two stones, one of little worth p, and the other
very precious, and sure to fetch a large amount of wealth; if
he allowed you for the price of the cheap one to carry off
the more costly, should you complain of him ? No ! You
would rather admire his liberality. So now, two lives are
set before us, the one temporal, the other eternal. These

• B. iy for M*»

P 8. counterfeit.

Q

226

Alms avail nol unless they are of our own.

2 Tim. God offers us for sale, but He would sell us the latter rather

2 13*18

* " 'than the former. Why do we complain, like silly children,
that we receive the more precious9 ? Is it possible then to
purchase life for money? Yes, when what we bestow is our
own, and not the property of another; when we do not
practise an imposture. But, you say, henceforth the goods
are mine. They are not thine after rapine. They are still
thy neighbour's, though thou wert a thousand times the
master of them. For if thou should est receive a deposit, it
would not be thine own even for the short season that the
depositor was travelling, though it might be laid up with
thee. If therefore that is not ours, which we received with
the consent and thanks of those who deposited it, even for
the short period that we retain it, much less is that ours,
which we plundered against the will of its owner. He is the
master of it, however long thou mayest withhold it. But
Virtue isr really our own; as for money, even our own is not
strictly ours, much less that of others. To-day it is ours, to-
morrow it belongs to another. What is of virtue is our own
possession. This does not suffer loss, like other things, but
is entirely possessed by all who have it. This therefore let
us acquire, and let us despise riches, that we may be able to
attain those real goods, of which God grant that we may be
thought worthy to partake, through the grace and loving-
kindness, &c.

i B. reads tyu for fa. i We take r B. * those other things are/
the value by sight.1

HOMILY VII.

2 Tim. iii. 1—7.

This know also, that in the last days perilous times shall
come. For men shall be lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy, Without natural affection, truce-
breakers, false accusers, incontinent, fierce, despisers of
those that are good, Traitors, heady, high-minded, lovers
of pleasure more than lovers of God ; Having a form of
godliness, but denying the power thereof; from such turn
away. For of this sort are tliey, which creep into houses,
and lead captive silly women laden with sins, led away
with divers lusts and pleasures. Ever learning, and never
able to come to the knowledge of the truth.

He had said in the former Epistle, that the Spirit speaketh 1 Tim2-
expressly, that in the latter times some shall depart from y
the faith; and elsewhere in this Epistle he foretells that
something of this kind will afterwards happen ; and here again
he does the same thing : This know, that in the last days
perilous times shall come. And this he pronounces not only
from the future, but from the past; As Jannes and Jambres
withstood Moses. And again from reasoning; In a great
house there are not only vessels of gold and of silver. But
why does he do this ? In order that Timothy may not be
troubled, nor any one of us, when there are evil men. If
there were such in the time of Moses, and will be hereafter, it
is no wonder that there are such in our times.

Q 2

228

We hurt ourselves by neglecting others.

s Tim. In the last days perilous times shall come, he says, that
3' — is, exceeding bad times. How shall times be perilous' ? He
says it not blaming the days, nor the times, but the men of those
times. For thus it is customary with us to speak of good
times or evil times, from the events that happen in them,
caused by men. Immediately he sets down the root and
fountain, whence these and all other evils spring, that is,
overweeningness. He that is seized with this passion is
careless even of his own interests. For when a man over-
looks the concerns of his neighbour, and is careless of them,
how should he regard his own ? For as he that looks to his
neighbour's affairs will in them order his own to advantage,
so he that looks down upon his neighbour's concerns will
neglect his own. For if we are members one of another,
the welfare of our neighbour is not his concern only, but that
of the whole body, and the injury of our neighbour is not
confined to him, but distracts with pains all else as well\ If
we are a building, whatever part is weakened, it affects the
whole, whilst that which is solid gives strength and sup-
port to the rest. So also in the Church, if thou hast slighted
thy neighbour, thou hast injured thyself. How ? In that one
of thy own members hath suffered no small hurt. And if he,
who does not impart of his possessions, goes into Hell, much
more will he be condemned, who sees a neighbour suffering
severer evils, and does not stretch out his hand, since in this
case the loss is more grievous.

For men shall be lovers of their own selves.
He that loves himself may be said not to love himself, but
he that loves his brother, loves himself in the truest sense.
From self-love springs covetousness. For the wretched nig-
gardly temper of self-love contracts that love which should
be widely extended, and diffused on every side. Covetous.
From covetousness springs boastfulness, from boastfulness
pride, from pride blasphemy, from blasphemy defiance and
disobedience. For he who exalts himself against men, will
easily do it against God. Thus sins are produced. Often
they ascend from below. He that is pious towards men, is
still more pious towards God. He who is meek to his fellow

• B. adds. 1 that is, Sec' « all the rent of the body.'

b iwrntrm kstwn, qu. P £«r«» r • X«<rii,

Despisers of their brethren despise God.

229

servants, is more meek to his Master. He that despises his Hom.

. VII.

fellow-servants, will end with despising God Himself. Let— — -

' . i • • Moral.

us not then despise one another, for that is an evil training
which teaches us to despise God. And indeed to despise
one another is in effect to despise God, Who commanded us
to shew all regard to one another. And this may be other-
wise manifested by an example. Cain despised his brother,
and so, immediately after, he despised God. How despised
Him ? Mark his insolent answer to God ; Am I my brother's Gen. 4,
keeper? Again, Esau despised his brother, and he too de-9"
spised God. Wherefore God said, Jacob have I loved, but J^om* 9>
Esau have I hated. Hence Paul says, Lest there be any Mai. l,
fornicator or profane person as Esau. The brethren of Heb.12
Joseph despised him, and they also despised God. Thei6.
Israelites despised Moses, and they also despised God. So
too the sons of Eli despised the people, and they too despised
God. Would you see it also from the contrary ? Abraham,
who was tender of his brother's son, was obedient to God, as
is manifest in his conduct with respect to his son Isaac, and
in all his other virtues. Again, Abel was meek to his brother,
and he also was pious towards God. Let us not therefore
despise one another, lest we learn also to despise God. Let
us honour one another, that we may learn also to honour
God. He that is insolent with respect to men, will also be
insolent with respect to God. But when covetousness and
selfishness and insolence meet together, what is wanting to
complete destruction ? Every thing is corrupted, and a foul
flood of sins bursts in. Unthankful, he says. For how can
the covetous man be thankful ? To whom will he feel grati-
tude f To no one. He considers all men his enemies, and
desires the goods of all. Though you spend your whole
substance upon him, he will feel no gratitude. He is angry
that you have not more, that you might bestow it upon him.
And if you made him master of the whole world, he would
still be unthankful, and think that he had received nothing.
This desire is insatiable. It is the craving of disease ; and
such is the nature of the cravings of disease.

He who has a fever can never be satisfied, but with (2)
constant desire of drinking, is never filled, but suffers a
continual thirst ; so he who is mad after wealth never knows

230 Wild fancies of insatiable coretomness.

2 Tim. the fulfilment of his desire ; whatever is bestowed upon him,
3' — he is still unsatisfied, and will therefore never be thankful
For he will feel no gratitude to him, who does not give him
as much as he wishes, and this no one can ever do. And as
there is no limit to his wishes, he will feel no gratitude.
Thus no one is so unthankful as the covetous, so insensible
as the lover of money. He is the enemy of all the world.
He is indignant that there are men. He would have all one
vast desert, that he might have the property of all. And
many wild imaginations does he form. * O that there were
an earthquake, he says, in the city, that all the rest being
swallowed up, I might be left alone, to have, if possible, the
possessions of all ! O that a pestilence would come and
destroy every thing but gold ! O that there might be a sub-
mersion, or an irruption of the sea !' Such are his imagin-
ations. He prays for nothing good, but for earthquakes, and
thunderbolts, for wars, and plagues, and the like. Well,
tell me now, thou wretched man, more servile than any
slave, if all things were gold, wouldest thou not be destroyed
by thy gold c, and perish with hunger ? If the world were
swallowed up by an earthquake, thou also wouldest perish by
thy fatal desire. For if there were no other men than thyself,
the necessaries of life would fail thee. For suppose that the
other inhabitants of the earth were destroyed at once, and
that their gold and silver came of its own accord to thee.
(For such men fancy to themselves absurdities, and impos-
sibilities.) But if their gold and silver, their vests of silk and
cloth of gold, came into thy hands, what would it profit thee?
Death would only the more certainly overtake thee, when
there were none to prepare bread or till the earth for thee;
wild beasts would prowl around, and the devil agitate thy
soul with fear. Many devils indeed now possess it, but then
they would lead thee to desperation, and plunge thee at once
into destruction. But you say, * I would wish there should
be tilling of the land and men to prepare food.' Then they
would consume somewhat. * But I would not have them
consume any thing.' So insatiable is this desire ! For what
can be more ridiculous than this ? Seest thou the impossi-

0 Al. be parted from thy gold.

God seldom loved as riches are.

281

bility of the thing ? He wishes to have many to minister to Hon.
him, yet he grudges them their share of food, because it VXI*
diminishes his substance! What then? Wouldest thou
then have men of stone ? This is all a mockery ; and waves,
and tempest, and huge billows, and violent agitation, and
storm, overwhelm the soul. It is ever hungry, ever thirsty.
Shall we not pity and mourn for him ? Of bodily diseases
this is thought a most painful one, and it is called by
physicians bulimy, when a man being filled, is yet always
hungry. And is not the same disorder in the soul more^1^
lamentable? For avarice is the morbid hunger of the soul,*W.
which is always filling, never satisfied, but still craving. If
it were necessary to drink hellebore, or submit to any thing a
thousand times worse, would it not be worth our while to
undertake it readily, that we might be delivered from this
passion ? There is no abundance of riches that can fill the
belly of greediness. And shall we not be ashamed, that men
can be thus transported with the love of money, whilst we
shew not any proportion of such earnestness in love to God,
and honour Him not as bullion is honoured ? For money
men will undergo watchings, and journeyings, and continual
perils, and hatred, and hostility, and, in short, every thing.
But we do not venture to utter a mere word for God, nor
incur an enmity, but if we are required to assist any of those
who are persecuted, we abandon the injured person, with-
drawing ourselves from the hatred of the powerftd, and the
danger it involves. And though God has given us power
that we might succour him, yet we suffer him to perish, from
our unwillingness to incur men's hatred and displeasure.
And this many even profess to justify, saying, " Be loved for
nothing, but be not hated for nothing." But is this to be
hated for nothing ? Or what is better than such hatred ? For
to be hated on account of God is better than to be loved on
His account : for when we are loved for God's sake, we are
debtors for the honour, but when we are hated for His sake,
He is our debtor, to reward us. The lovers of wealth know
no limit to their love, be it never so great ; but we, if we
have done ever so little, think that we have fulfilled every
thing. We love not God as much, no, not by many times
over so much, as they love gold. Their inordinate rage for

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232 Love to man brings love to God, and casts out sin.

2 Tim. gold is a heavy accusation against them. It is our condemn-
3' ation that we are not so beside ourselves for God ; that we
do not bestow upon the Lord of all as much love as they be-
stow upon mere earth, for gold from the mine is no better.
(3) Let us then behold their madness, and be ashamed of our-
selves. For what though we are not inflamed with the love
of gold, while we are not earnest in our prayers to God? For
in their case men despise wife, children, substance, and their
own safety, and that when they are not certain that they
shall increase their substance. For often, in the very midst
of their hopes, they lose at once their life and their labour.
But we, though we know that, if we love Him as we ought
to love Him, we shall obtain our desire, yet love Him not,
but are altogether cold in our love both to our neigh-
bour and to God ; cold in our love to God, because cold in
our love to our neighbour. For it is not, indeed it is not
possible that a man, who is a stranger to the feeling of love,
should have any generosity or manly spirit, since the found-
Matt, ation of all that is good is no other than love. On this, it is
22> 40- said, hang all the law and the prophets. For as fire set to a
forest is wont to clear away every thing, so the fire of love,
wherever it is received, consumes and makes way through
every thing that is hurtful to the divine harvest, and renders the
soil pure and fit for the reception of the seed. Where there
is love, all evils are removed. There is no love of money,
the root of evil, there is no self-loved: there is no boasting;
for why should one boast over his friend? Nothing makes a
man so humble as love. We perform the offices of servants
to our friends, and are not ashamed ; we are even thankful
for the opportunity of serving them. We spare not our pro-
perty, and often not our persons ; for dangers too are encoun-
tered at times for him that is loved. No envy, no calumny
is there, where there is genuine love. We not only do not
slander our friends, but we stop the mouth of slanderers. All
is gentleness and mildness. Not a trace of strife and con-
Rom.is, tention appears. Every thing breathes peace. For, Love, it is
io. said, is the fulfilling qf the law. There is nothing offensive
with it. How so? Because where love exists, all the sins

d Gr. * love of money,' an evident mistake as Downes has noted.

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Love fulfils the law. David and Jonathan. 233

of covetousness, rapine, envy, slander, arrogance, perjury, Hom.

and falsehood are done away. For men perjure themselves, —

in order to rob, but no one would rob him whom he loved,
but would rather give him his own possessions. For we are
more obliged than if we received from him. Ye know this,
all you that have friends, friends, I mean, in reality, not in
name only, but whoever loves as men ought to love, whoever
is really linked to another. And let those who are ignorant
of it learn from those who know.

I will now cite you from the Scriptures a wonderful instance
of friendship. Jonathan, the son of Saul, loved David, and
his soul was so knit to him, that David in mourning over
him says, Thy love to me was wonderful, passing the love qf 2 Sam.
women. Thou wast wounded unto death. What then? did 1>26*26
he envy David ? Not at all, though he had great reason.
How ? Because, by the events he perceived that the king-
dom would pass from himself to him, yet he felt nothing of
the kind. He did not say, i This is he that is depriving me
of my paternal kingdom,' but he favoured his obtaining the
sovereignty ; and he spared not his father for the sake of his
friend. Yet let not any one think him a parricide, for he did
not injure his father, but restrained his unjust attempts. He
rather spared than injured him. He did not permit him to
proceed to an unjust murder. He was many times willing even
to die for his friend, and far from accusing him, he restrained
even his father's accusation. Instead of envying, he joined
in obtaining the kingdom for him. Why do I speak of wealth?
He even sacrificed his own life for him. For the sake
of his friend, he did not even stand in awe of his father, since
his father entertained unjust designs, but his conscience was
free from all such. Thus justice was conjoined with friend-
ship.

Such then was Jonathan. Let us now consider David. He
bad no opportunity of returning the recompense, for his be-
nefactor was taken away before the reign of David, and slain
before he whom he had served came to his kingdom. What
then? As far as it was allowed him and left in his power, let
us see how that righteous man manifested his friendship.
Very pleasant, he says, hast thou been to me, Jonathan; thou 2 s*nu
wast wounded unto death. Is this all? This indeed was1,25#Gl

2tf4 Ixwe for the Departed. Christian Widowhood.

s Tim. no slight tribute, but he also frequently rescued from danger
3> his son and his grandson, in remembrance of the kindness
of the father, and he continued to support and protect his
children, as he would have done those of his own son. Such
friendship I would wish all to entertain both towards the
living and the dead.
(4) Let women listen to this (for it is on their account espe-
cially that I refer to the departed) who enter into a second
marriage, and defile the bed of their deceased husband,
though they have loved himf. Not that I forbid a second
marriage, *or pronounce it a proof of wantonness, for Paul
does not allow me, stopping my mouth by saying to women,
7 Cvs If ste marry she hath not sinned. Yet let us attend to
and 40. what follows, But she is happier if she so abide. This
state is much better than the other. Wherefore? for many
reasons. For if it is better not to marry at all than to marry,
much more in this case. ' But some, you say, could not en-
dure widowhood, and have fallen into many misfortunes.1
Yes ; because they know not what widowhood is. For it is
not widowhood to be exempt from a second marriage, as
neither is it virginity to be altogether unmarried. For as
that which is comely, and that ye may attend upon the Lord
without distraction, is the mark of the one state, so it is the
mark of the other to be desolate, to continue in supplications
\T\m.byand prayers, to renounce luxury and pleasure. For she that
6* liveth in pleasure is dead whilst she livelh. If remaining a
widow, thou wouldest have the same pomp, the same show,
the same attire, as thou hadst while thy husband was living,
it were better for thee to marry. For it is not the union that
is objectionable, but the multitude of cares that attend it.
But that which is not wrong, thou dost not: but that which
is not indifferent, which is liable to blame, in that thou
involvest thyself. On this account some have turned aside
qfter Satan, because they have not been able to live properly
as widows.

Wouldest thou know what a widow is, and what a widow's
lTim.s, diguity, hear Paul's account of it. If she have brought up
10- children, if she have lodged strangers, \f she have washed the

* Sav. roar. ' having ceased to love him.'

How to bear Widowhood. Alms a good inheritance. 235

Saints* feet, if she have relieved the afflicted, if she have di- Hon.
ligently followed every good work. But when after the death
of thy husband, thou art arrayed in the same pomp of wealth,
no wonder if thou canst not support widowhood. Transfer
this wealth, therefore, to heaven, and thou wilt find the bur-
den of widowhood tolerable. But, thou sayest, what if I have
children to succeed to their father's inheritance? Instruct
them also to despise riches. Transfer thy own possessions,
reserving for them just a sufficiency. Teach them too to be
superior to riches. But what if besides my silver and gold,
I am surrounded by a crowd of slaves, oppressed by a multi-
tude of affairs, how shall I be equal to the care of all these
things, when deprived of the support of my husband ? This is
but an excuse, a pretence, as appears from many causes. For
if thou dost not deserve wealth, nor seek to increase thy pre-
sent possessions, thy burden will be light. To get riches is
much more laborious than to take care of them. If therefore
thou cuttest off this one thing, accumulating, and suppliest
the needy out of thy substance, God will hold over thee His
protecting hand. And if thou sayest this from a real desire
to preserve the inheritance of thy fatherless children, and art
not, under this pretence, possessed with covetousness ; He
who searches the heart knows how to secure their riches,
even He who commanded thee to bring up children.

For it is not possible, indeed it is not, that a house esta-
blished by almsgiving should suffer any calamity. If it
should be unfortunate for a time, in the end it will prosper*
This will be more than spear and shield to all the household*
Hear what the devil says concerning Job. Hast not thou Job l,
made an hedge about him and about his house, and about all10*
that he hath on every side? Wherefore? Hear Job himself
saying, / was eyes to the blind, and feet was I to the lame. Job 29,
/ was a father to the orphans. As he who does not turn i5'
aside from the calamities of others, will not suffer even in his
own misfortunes, because he has learnt to sympathize ; so
he who will not bear the griefs of sympathy, will learn all
sorrow in his own person*. And, as in the case of a bodily
disease, if, when the foot is mortified, the hand does not

K The tender for another's pain,

TV unfeeling for his own. Gray.

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236

Job afflicted, yet his alms rewarded.

3 Tim. sympathize by cleansing the wound, washing away the dis~
— 2 — - charge, and applying a plaister, it will suffer the like disease
of its own ; so she who will not minister to another when she
is not herself afflicted, will have to bear sufferings of her own.
For the evil spreading from the other part will reach to this
also, and the question will not be of ministering to the other,
but of its own cure and relief So it is here also. He that
will not relieve others, will be a sufferer himself. Tlwu hast
hedged him in, saith Satan, within and without, and I dare
not attack him ! But he suffered afflictions, you say. True.
But those afflictions were the occasion of great good. His
substance was doubled, his reward increased, his righteous-
ness enlarged, his crown was splendid, his prize glorious.
Both his spiritual and temporal blessings were augmented.
He lost his children, but he received, not these restored, but
others in their room, and those too he had safe for the Re-
surrection. Had they been restored, the number would have
been diminished, but now having given others in their stead,
He will present them also at the Resurrection. All these
things happened to him, because of his openhandedness in
almsgiving. Let us then do likewise, that we may obtain the
same rewards by the grace and lovingkindness of our Lord
Jesus Christ. Amen.

HOMILY VIII.

2 Tim. iii. 1—4.

This know also, that in the last days perilous times shall
come. For men shall be lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents, un-
thankful, unholy, Without natural affection, truce-
breakers, false accusers, incontinent, fierce, despisers of
those that are good, Traitors, heady, high-minded, lovers
of pleasures more than lovers of God.

If any now takes offence at the existence of heretics, let
him remember that it was so from the beginning, the devil
always setting up error by the side of truth. God from the
beginning promised good, the devil came too with a promise.
God planted Paradise, the devil deceived, saying, Ye shall Gen. 3,
be as gods. For as he could shew nothing in actions, he6'
made the more promises in words. Such is the character of
deceivers. After this were Cain and Abel, then the sons of
Seth and the daughters of men ; afterwards Ham and Japhet,
Abraham and Pharaoh, Jacob and Esau ; and so is it even
to the end, Moses and the magicians, the Prophets and the
false prophets, the Apostles and the false apostles, Christ
and Antichrist. Thus it was then, both before and at that
time. Then there was Theudas, then Simon, then were the
Apostles, then too this party of Hermogenes and Philetus.
In short, there was no time when falsehood was not set up
in opposition to truth. Let us not therefore be distressed.
That it would be so, was foretold from the beginning.

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238

Form used in good and bad seme.

2 Ti m. Therefore he says, Know that in the last days perilous times
9 shall come. For men shall be lovers of their own selves,
covetous, boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy, without natural affection. The un-
thankful then is unholy, and this is natural, for what will
be be to others, who is not grateful to his benefactor ? The
unthankful man is a truce-breaker, he is without natural
affection.

False accusers, that is, slanderers. For those who are
conscious that they have no good in themselves, whilst they
commit many sins and offences, find consolation in defaming
the characters of others.

Incontinent, with respect both to their tongue and their
appetite, and every thing else.

Fierce, hence their inhumanity and cruelty, when any one
is covetous, selfish, ungrateful, licentious.

Despisers of those that are good, traitors, heady. Traitors,
betrayers of friendship ; heady, having no steadiness ; high-
minded, filled with arrogance. Lovers of pleasures more
than lovers of God.

Ver. 5. Having a form of godliness, but denying the
power thereqf.

In the Epistle to the Romans, he says somewhat on this

Rom.a^ise, Having the form of knowledge and of the truth in
the law, where he speaks in commendation of it: but here
he speaks of this sin as an evil beyond all other defects.
And why is this ? Because he does not use the words in the
same signification. For an image is often taken to signify a
likeness ; but sometimes a thing without life, and worthless.

l^Cor. Thus he says himself in his Epistle to the Corinthians, A
man ought not to cover his head, forasmuch as he is the

Ps.39,9. image and glory of God. But the Prophet says, Man
walketh in an image. And the Scripture sometimes takes a

Gen.^9,lion to represent royalty, as, He couched as a lion, and as a
lion's whelp, who shall raise him up? And sometimes to

Pf.M, signify rapacity, as, a ravening and a roaring lion. And
• we ourselves do the same. For as things are compounded
and varied in themselves, they are fitly adduced for various
images and examples. As when we would express our admir-
ation of a beautiful woman, we say, she is like a picture ; and

Dead faith. Deceit works on women. 239

when we admire a painting, we say that it speaks, that it Hom.
breathes. But we do not mean to express the same thing, Vln'
but in one case to mark likeness, in the other beauty. So
here with respect to form, in the one passage, it means a
model, or representation, a doctrine, or pattern of godliness ;
in the other, something that is lifeless, a mere appearance,
shew, and hypocrisy. Faith therefore, without works, is
fitly called a mere form without the power. For as a fair
and florid body, when it has no strength, is like a painted
figure, so is a right faith apart from works. For let us
suppose any one to be covetous, a traitor, heady, and yet to
believe aright ; of what advantage is it, if he wants all the
qualities becoming a Christian, if he does not the works that
characterize godliness, but outdoes the Greeks in impiety,
when he is a mischief to those with whom he associates,
causes God to be blasphemed, and the doctrine to be
slandered by his evil deeds ?

From such turn away, he says. But how is this, if men
are to be so in the latter times ? There were probably then
such, in some degree at least, though not to the same excess.
But, in truth, through him he warns all to turn away from
such characters.

Ver. 6. For of this sort are they which creep into houses,
and lead captive silly women laden with sins, led away with
divers lusts.

Ver. 7. Ever learning, and never able to come to the
knowledge of the truth.

Do you see them employing the artifice of that old (2)
deceiver, the weapons which the devil used against Adam ?
Entering into houses, he says. Observe how he shews their
impudence by this expression*, their dishonourable ways,
their deceitfulness. Leading captive silly women, so that he
who is easy to be deceived is a silly woman, and nothing
like a man : for to be deceived is the part of silly women.
Laden with sins. See whence arises their persuasion, from
their sins, from their being conscious to themselves of nothing
good! And with great propriety has he said laden1 . For1 Lit.
this expression marks the multitude of their sins, and their hea^ed%

* Gr. * by saying entering, the word implies entering covertly.

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240 Error never stops, yet never advances.

3 Tim. state of disorder and confusion ; led away with divers lusts.
3> 8* 9* He does not accuse nature, for it is not women simply, but
such women as these, that he blames. And why divers lusts?
by that are implied their various faults, their luxury, their dis-
orderly conduct, their wantonness. Divers lusts, he says,
that is, of glory, of wealth, of pleasure, of self-will, of honour:
and perchance other vile desires are implied.

Ever learning, and never able to come to the knowledge of
the truth. He does not say thus to excuse, but to threaten
them severely ; for their understanding was callous, because
they had weighed themselves down with lusts and sins*

Ver. 8. Now as Jannes and Jambres withstood Moses, so
do these also resist the truth.

Who are these b? The magicians in the time of Moses.
But how is it their names are no where else introduced?
Either they were handed down by tradition, or it is probable
that Paul knew them by inspiration.

Men qf corrupt minds, he says, reprobate concerning the
faith.

Ver. 9. But they shall proceed no further ; for their folly
shall be manifested unto all men, as theirs also was.

They shall proceed no further ; how then does he say

a e^sewnere> They mil increase unto more ungodliness. He
there means, that beginning to innovate and to deceive, they
will not pause in their error, but will always invent new de-
ceits and corrupt doctrines, for error is never stationary. But
here he says, that they shall not be able to deceive, nor cany
men away with them, for however at first they may seem to
impose upon them, they will soon and easily be detected.
For that he is speaking to this effect appears from what
follows. For their folly shall be manifest unto all.
Whence? Every way — as theirs also was. For if errors
flourish at first, they do not continue to the end, for so it is
with things that are not fair by nature, but fair in appearance;
they flourish for a time, and then are detected, and come to
nought. But not such are our doctrines, and of these thou
art a witness, for in our doctrines there is no deceit, for who
would choose to die for a deceit?

followed Ver. 10. But thou hast fully known1 my doctrine. Where-

UP* b B. has this punctuation.

Topics of encouragement under trial.

241

fore be strong; for thou wert not merely present, but didst Hom.
follow closely. Here he seems to imply that the period had VI1*-
been long, in that he says, TJiou hast followed up my doctrine;
this refers to his discourse. Manner of life; this to his
conduct. Purpose; this to his zeal, and the firmness of
his soul. I did not say these things, he says, and not do
them ; nor was I a philosopher in words only. Faith, long-
suffering. He means, how none of these things troubled
me. Charity, which those men had not ; patience, nor yet
this. Towards the heretics, he means, I shew much long-
suffering ; patience, that under persecution.
Ver. 11. Persecutions, afflictions.

There are two things that disquiet a teacher, the number
of heretics, and men's wanting fortitude to endure sufferings.
And yet he has 1 said much about these, that such always 1 al- 1
have been, and always will be, and no age will be free from
them, and that they will not be able to injure us, and that
in the world there are vessels of gold and of silver. You see
how he proceeds to discourse about his afflictions, which
came upon me at Antioch, at Iconium, at Lystra.

Why has he selected these instances out of many ? Be-
cause the rest was known to Timothy, and these perhaps
were new events, and he does not mention the former ones,
for he is not enumerating them particularly, for he is not
actuated by ambition or vainglory, but he recounts them for
the consolation of his disciple, not from ostentation. And
here he speaks of Antioch in Pisidia, and Lystra, whence
Timothy himself was. What persecutions I endured. There
was twofold matter of consolation, that I displayed a generous
zeal, and that I was not forsaken. It cannot be said, that
God abandoned me, but He rendered my crown more radiant.

What persecutions I endured: but out of them all the
Lord delivered me.

Ver. 12. Yea, and all those that mil live godly in Christ
Jesus shall suffer persecution.

But why, he says, should I speak only of myself ? Each (8)
one that will live godly will be persecuted. Here he calls
afflictions and sorrows, persecutions, for it is not possible
that a man pursuing the course of virtue should not be
exposed to grief, tribulation, and temptations. For how can

R

242 This life a time of trial, and false seeming*.

a Tim. he escape it who is treading in the strait and narrow way,
' \ 'and who has heard, that in the world ye shall have tribvla-

Johnl6, ' 9

33. tton 7 If Job in his time said, The life of man upon earth
i?Gr! a s^ate °f 1™°^ >' how much more was it so in those days ?

Ver. 13. But evil men and seducers shall wax worse and
worse, deceiving, and being deceived.

Let none of these things, he says, disturb thee, if they are
in prosperity, and thou in trials. Such is the nature of the
case. From my own instance thou inayesi learn that it is
impossible for man, in his warfare with the wicked, not to
be exposed to tribulation. One cannot be in combat and
live luxuriously, one cannot be wrestling and feasting. Let
none therefore of those who are contending seek for ease or
joyous living. Again, the present state is contest, warfare,
tribulation, straits, and trials, and the very scene of conflicts.
The season for rest is not now, this is the time for toil and
labour. No one who has just stripped and anointed himself
thinks of ease. If thou thinkest of ease, why didst thou
strip, or prepare to fight ? ' But do I not maintain the fight V
you say. What, when thou dost not conquer thy desires,
nor resist the evil bias of nature ?

Ver. 14. But continue thou in the things that thou hast
learned and hast been assured of knowing of whom thou
hast learned them ; And that from a child thou hast known
the holy Scriptures, which are able to make thee wise unto
salvation through faith which is in Christ Jesus.

What is this? As the prophet David exhorted, saying,
V*&7,\.Be not thou envious against the workers of iniquity? so
Paul exhorts, Continue thou in the things which thou hast
learned, and not simply learned, but Jiast been assured of,
that is, hast believed. And what have I believed? That this
is the Life. And if thou seest things happening contrary to
thy belief, be not troubled. The same happened to Abraham,
Gen.2i, yet he was not affected at it. He had heard, In Isaac shall
12, thy seed be called; and he was commanded to sacrifice
Isaac, yet he was not troubled nor dismayed. Let no one
be offended because of the wicked. This the Scripture
taught from the beginning.

What then, if the good be in prosperity, and the wicked
be punished ? The one is likely to happen, the other not so.

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Suffering needful to the Righteous.

243

not always be rejoicing. No one was equal to Paul, yet he -

passed all his life in afflictions, in tears and groanings night
and day. For the space of three years, he says, / ceased Acta 20,
not to warn every one night and dag with tears. And again :
That which cometh upon me daily. He did not rejoice to- 1 Cor.
day, and grieve to-morrow, but he ceased not daily to grieve. n'
How then does he say, Evil men shall wax worse and worse ?
He has not said, they shall find rest, but they shall wax
worse and worse. Their progress is for the worse. He has
not said, they shall be in prosperity. But if they are
punished, they are punished that thou mayest not suppose
their sins are unavenged. For since we are not deterred
from wickedness by the fear of hell, in very tenderness He
rouses us from our insensibility, and awakens us. If no
wicked man was ever punished, no one would believe that
God presides over human affairs. If all were punished, no
one would expect a future resurrection, since all had received
their due here. On this account He both punishes, and
forbears to punish. On this account the righteous suffer
tribulation here, because they are sojourners, and strangers,
and are in a foreign country. The just therefore endure
these things for the purpose of trial. For hear what God
said to Job: Thinkest thou that I have warned thee other- Job 40,

3 Gt

wise, than that thou mightest appear just c ? But sinners
when they endure any affliction, suffer but the punishment
of their sins. Under all circumstances, therefore, whether
afflictive or otherwise, let us give thanks to God. For both
are beneficial. He does nothing in hatred or enmity to us,
but all things from care and consideration for us.

Knowing that from a child thou hast known the sacred
writings. The holy Scriptures he calls sacred writings. In
these thou wast nurtured, so that through them thy faith ought
to be firm and unshaken. For the root was laid deep, and
nourished by length of time d, nor will any thing subvert it.

And speaking of the holy Scriptures, he has added,
Wliich are able to make thee wise, that is, they will not

c This corresponds to Job xl. 8. c. xlii. 8.
in our version, which stands thus: WiU <* B. has l» for #v, which must be

thou condemn Me, that thou mayest be right
righteous? Still he was approved.

R 2

244

God? 8 doings too deep for curious searchers.

2 Tim. suffer thee to have any foolish feeling, such as most men
3' U* have. For he who knows the Scriptures as he ought, is not
* ' offended at any thing that happens; he endures all things
manfully, referring them partly to faith, and to the incom-
prehensible nature of the divine dispensation, and partly
knowing reasons for them, and finding examples in the
Scriptures. Since it is a great sign of knowledge not to be
curious about every thing, nor to wish to know all things.
And if you will allow me, I will explain myself by an
example. Let us suppose a river, or rather rivers, (I ask no
allowance, I only speak of what rivers really are,) all are not
of the same depth. Some have a shallow bed, others one
deep enough to drown one unacquainted with it. In one
part there are whirlpools, and not in another. It is good
therefore to forbear to make trial of all % and it is no small
proof of knowledge not to wish to sound all the depths :
whereas he that would venture on every part of the river, is
really most ignorant of the peculiar nature of rivers, and will
often be in danger of perishing, from venturing into the
deeper parts with the same boldness with which he crossed
the shallows. So it is in the things of God. He that will
know all things, and ventures to intrude into every thing,
he it is that is most ignorant what God is. And of rivers
indeed, the greater part is safe, and the depths and whirl-
pools few, but with respect to the things of God, the greater
part is hidden, and it is not possible to trace out His works.
Why then art thou bent on drowning thyself in those
depths ?

Know this, however, that God dispenses all things, that
He provides for all, that we are free agents, that some things
He works, and some things He permits; that He wills nothing
evil to be done ; that all things are not done by His will, but
some by ours also; all evil things by ours alone, all good
things by our will conjointly with His influence; and that
nothing is without His knowledge. Therefore He worketh
all things'. Thou then knowing this canst reckon what

* Instead of, ' It is good,' &c. one as even to cause the destruction of

MS. has, ' So also of the questions those who are too curiously eager to

concerning God, some are such as to get knowledge.'

present a solution at once to the en- f i. e. Even what He permits is, to

quirer, hut others so secret and hidden, us, His appointment.

Principles for solving difficulties in them. 245

things are good, what are evil, and what are indifferent. Hom.
Thus virtue is good, vice is evil; but riches and poverty, XiiL'
life and death, are things indifferent. If thou knowest this,
thou wilt know thereby, that the righteous are afflicted that
they may be crowned, the wicked, that they may receive the
punishment of their sins. But all sinners are not punished
here, lest the generality should disbelieve the Resurrection;
nor all the righteous afflicted, lest men should think that
vice, and not virtue, is approved. These are the rules and
limits. Bring what you will to the test of these, and you
will not be perplexed with doubt. For as there is among
calculators the number of six thousand, to which all things
can be reduced, and every thing can be divided and multi-
plied in the scale of six thousand, and this is known to all
who are acquainted with arithmetic1; so he who knows those
rules, which I will briefly recapitulate, will never be offended.
And what are these ? That virtue is a good, vice an evil ; that
diseases, poverty, ill-treatment, false accusations, and the like,
are things indifferent ; that the righteous are afflicted here,
or if ever they are in prosperity, it is that virtue may not
appear odious; that the wicked enjoy pleasure now that
hereafter they may be punished, or if they are sometimes
visited, it is that vice may not seem to be approved, nor their
actions to go unpunished; that all are not punished, lest
there should be a disbelief of the time of resurrection ; that
even of the good, some who have done bad actions are quit
of them here; and of the wicked, some have good ones, and Matt. 6,
are rewarded for them here, that their wickedness may be5-
punished hereafter ; that the works of God are for the most
part incomprehensible, and that the difference between us
and Him is greater than can be expressed. If we reason on
these grounds, nothing will be able to trouble or perplex us.
If we listen to the Scriptures continually, we shall find many
such examples.

Which are able, he says, to make thee wise unto salvation.

For the Scriptures suggest to us what is to be done, and
what is not to be done. For hear this blessed one elsewhere

* yimppar*. lit letters. The yt*p- Hales suspects the number 6000, but it

pariwra) taught reading, writing, and may refer to computations of money, as

arithmetic. See Johannes a Wower the talent contains 600 denarii, or

de Polymathia, c. vi. Grar. torn. ix. 6000 asses.

Digitized by

246 Divinations of devils condemned and defied.

2 Tim. saying, Thou art confident that thou thyself art a guide of
j^rc g* the blind, a light of them which are in darkness, an in-
19. 20.' structor of the foolish, a teacher of babes. Thou seest that
the Law is the light of them which are in darkness ; and if
that which sheweth the letter, the letter which killeth, is light,
what then is the Spirit which quickeneth ? If the Old
Covenant is light, what is the New, which contains so
many, and so great revelations ? where the difference is as
great, as if any one should open heaven to those who only
know the earth, and make all things there visible. There
we learn concerning hell, heaven, and judgment. Let us
not believe in things irrational. They are nothing but im-
posture. * What,' you say, c when what they foretell comes
to pass?1 It is because you believe it, if it does come to
pass. The impostor has taken thee captive. Thy life is in
his power, he manages thee as he will. If a captain of
robbers should have under his power and disposal the son of
a king, who had fled to him, preferring the desert, and his
lawless company, would he be able to pronounce whether he
would live or die? Assuredly he would, not because he
knows the future, but because he is the disposer of his life or
death, the youth having put himself in his power. For
according to his own pleasure, he may either kill him, or
spare his life, as he is become subject to him, and it is equally
Satan's. al ^is 1 disposal to say whether thou shalt be rich or poor.
The greater part of the world have delivered themselves up
into the hands of the devil.
(5) And furthermore, it contributes much to favour the
pretences of these deceivers, that a man has accustomed
himself to believe in them. For no one takes notice of their
failures, but their lucky conjectures are observed. But if
these men have any power of prognosticating, bring them to
me, a believer. I say not this, as magnifying myself, (for it
is no great honour to be superior to these things,) and indeed
I am deep-laden with sins ; but with respect to these matters,
I will not be humble-minded; by the grace of God I despise
them all. Bring me this pretender to magic ; let him, if he
has any power of prognosticating, tell me what will happen
to me to-morrow. But he will not tell me. For 1 am under
the power of the King, and he has no claim to my allegiance

Their failures. Sin of enquiring of them. 247

or submission. I am far from his boles and caverns. I war Hon.

viii

under the king. 1 But some one committed theft,' you say, —

' and this man discovered it.' This is not always true,
certainly, but for the most part absurdities and falsehoods.
For they know nothing. If indeed they know any thing,
they ought rather to speak of their own concerns, how the
numerous offerings to their idols have been stolen, how so
much of their gold has been melted. Why have they not
informed their Priests ? Even for the sake of money, they
have not been able to give information when their idol-
temples have been burnt, and many have perished with
them\ Why do they not provide for their own safety? But
it is altogether a matter of chance, if they have predicted
any thing. With us there are prophets, and they do not
fail. They do not speak truth in one instance and falsehood
in another, but always declare the truth; for this is the
privilege of foreknowledge.

Cease then from this madness, I beseech you, if at least
you believe in Christ ; and if you believe not, why do you
expose yourselves ? Why do you deceive ? How long will ye * Kings
halt on both your hips? Why do you go to them? WhyLXX*.
inquire of them ? The instant you go to them, the instant
you inquire, you put yourself in slavery to them. For you
inquire, as if you believed. * No,' you say, i I do not
inquire, as believing, but making trial of them.' But to make
trial, whether they speak the truth, is the part not of one who
believes that they are false, but of one who still doubts.
Wherefore then dost thou inquire what will happen ? For if
they answered, * This will happen, but do so and so, and
thou wilt escape it;' even in that case thou oughtest by no
means to be an idolater ; yet thy madness were not so great.
But if they foretell future events1, he that listens to them
will gain nothing more than unavailing sorrow. The event
does not happen, but he suffers the uneasiness, and torments k
himself.

h He may allude to the burning of 1 Downcs thinks it should be * events
Daphne, lamented by Libanius, Or. 61. not to come/ but the contrast is in the
which is preserved by St Chrysostom form of the prediction. The aorist
in his work on St. Babylas, §. 18. Ben. would justify * The event perchance does
t. 2. p. 566. where he also mentions thin not happen.'

i. a. p. poo. wneru ne &u

inability to discover the

cause.

k Lit. * pickles.'

248

Eternal things best worth knowing before.

2 Tim. If it were for our good, God would not have grudged us
3,13-15. foreknowledge. He who has revealed to us things in
, heaven, would not have envied us. For, All things, He says,
that I have heard of the Father I have made known unto
Johni5,yoM ; and, / call you not servants, but friends. Ye are my
16, friends. Why then did He not make these things known
unto us ? Because He would not have us concerned about
them. And as a proof that He does not envy us this know-
ledge, such things were revealed to the ancients, because
they were babes, even about an ass1, and the like. But to us,
because He would not have us concerned about such things.
He has not cared to reveal them. But what do we learn ?
Things which they never knew, for little indeed were all
those things of old. But what we are taught is this, that we
shall rise again, that we shall be immortal, and incorruptible,
that our life shall have no end, that all things will pass away,
that we shall be caught up in the clouds, that the wicked
shall suffer punishment, and numberless other things,
and in all these there is no falsehood. Is it not better to
know these than to hear that the ass that was lost is found ?
Lo, thou hast gotten thine ass ! Lo, thou hast found him !
What is thy gain ? Will he not soon be lost again some other
way ? For if he leave thee not, at least thou wilt lose him in
thy death. But the things which I have mentioned, if we
will but hold them fast, we shall retain perpetually. These
therefore let us pursue. To these stable and enduring goods
let us attach ourselves. Let us not give heed to soothsayers,
fortune-tellers, and jugglers, but to God who knoweth all
things certainly, whose knowledge is universal. Thus we
shall know all that it befits us to know, and shall obtain all
good things, through the grace and lovingkindness, &c.

1 Referring to 1 Sam. 9, 20*

HOMILY IX.

2 Tim. iii. 16, 17.

All Scripture is given by inspiration of God, and is profitable
for doctrine , for reproof for correction, for instruction in
righteousness: That the man of God may be perfect,
throughly furnished unto all good works.

Having offered much exhortation and consolation from
other sources, he adds that which is more perfect, derived
from the Scriptures; and he is reasonably full in offering
consolation, because he has a great and sad thing to say.
For if Elisha, who was with his master to his last breath,
when he saw him departing as it were in death', rent his
garments for grief, what think you must this disciple suffer,
so loving and so beloved, upon hearing that his master was
about to die, and that he could not enjoy his company when
he was near his death, which is above all things apt to be
distressing ? For we are less grateful for the past time, when
we have been deprived of the more recent intercourse of
those who are departed. For this reason when he had
previously offered much consolation, he then discourses
concerning his own death : and this in no ordinary way, but
in words adapted to comfort him and fill him with joy ; so
as to have it considered as a sacrifice rather than a death ; a
migration, as in fact it was, and a removal to a better state.

■ U rtXtmt «vr*» riXm- and strange manner of death/ The

rmrm. An old Lat. has ' by a new present Greek is difficult and suspected.

250 Scripture a full storehouse of instruction.

2 Tim. For I am now ready to be offered up, he says. For this
a jr^ reason he writes : All Scripture is given by inspiration of
4, 6. God, and is profitable for doctrine, for reproof for cor-
rection,for instruction in righteousness. All what Scripture?
all that sacred writing, he means, of which I was speaking.
This is said of what he was discoursing of ; about which he
said. From a child thou hast known the holy Scriptures.
All such, then, is given by inspiration of God ; therefore, he
means, do not doubt ; and it is profitable for doctrine, for
reproof for correction, for instruction in righteousness: that
the man of God may be perfect, throughly furnished unto
all good works.

For doctrine. For thence we shall know, whether we
ought to learn or to be ignorant of any thing. And thence
we may disprove what is false, thence we may be corrected
and brought to a right mind, may be comforted and consoled,
and if any thing is deficient, we may have it added to us.

Tliat the man of God may be perfect. For this is the
exhortation of the Scripture given, that the man of God may
be rendered perfect by it; without this therefore he cannot be
perfect. Thou hast the Scriptures, he says, in place of me.
If thou wouldest learn any thing, thou mayest learn it from
them. And if he thus wrote to Timothy, who was filled
with the Spirit, how much more to us !

Throughly furnished unto all good works; not merely
taking part in them, he means, but throughly furnished.

Chap. iv. 1 . / charge thee therefore before God, and the
Lord Jesus Christ, Who shall judge the quick and the
dead.

He either means the wicked and the just, or the departed
and those that are still living ; for many will be left alive,
l Tun. jn the former Epistle he raised his fears, saying, / give thee
charge in the sight of God, Who quickeneth all things : but
here he sets before him what is more dreadful, Who shall
judge the quick and the dead, that is, Who shall call them
to account at His appearing and His kingdom. When shall
He judge ? at His appearing with glory, and in His king-
dom. Either he says this to shew that He will not come
in the way that He now has come, or 4 I call to witness His
coming, and His kingdom.1 He calls Him to witness, shew-

Reproof to be tempered with exhortation.

251

ing thai he had reminded Him of that appearing. Then Hon.
teaching him how he ought to preach the word, he adds, 1X'

Ver. 2. Preach the word: he instant in season, out of
season; reprove, rebuke, exhort with all longsuffering and
doctrine.

What means in season, out of season? That is, have not
any limited season: let it always be thy season, not only in
peace and security, and when sitting in the Church.
Whether thou be in danger, in prison, in chains, or going to
thy death, at that very time reprove. Withhold not rebuke,
for reproof is then most seasonable, when thy rebuke will be
most successful, when the reality is proved. Exhort, he
says. After the manner of physicians, having shewn the
wound, he gives the incision, he applies the plaister. For if
you omit either of these, the other becomes useless. If you
rebuke without convicting, you will seem to be rash, and no
one will tolerate it, but after the matter is proved, he will
submit to rebuke: before, he will be headstrong. And if
you convict and rebuke, but vehemently, and do not apply
exhortation all your labour will be lost. For conviction b
is intolerable in itself, if consolation be not mingled with it.
As if incision, though salutary in itself, have not plenty of
lenitives to assuage the pain, the patient cannot endure cutting '
and hacking, so it is in this matter.

With all longsuffering and doctrine. For he that reproves
is required to be longsuffering, that he may not believe
hastily, and rebuke needs consolation, that it may be
received as it ought. And why to longsuffering does he
add doctrine f i Not as in anger, not as in hatred, not as
insulting over him, not as having caught an enemy. Far be
these things from thee.' But how ? As loving, as sympa-
thizing with him, as more distressed than himself at his grief,
as melted at his sufferings? With all longsuffering and
doctrine. No ordinary teaching is implied.

Ver. 3. For the time will come when they will not endure
sound doctrine.

Before they grow stiffnecked* , preoccupy them all. For

• Or comfort. c See on Stat. Horn. xii. Tr. p. 207,

b The word translated reproof.

note f.

252

False teachers. Hardships of the true.

2 Tim. this reason lie says, in season, out of season; do every thing,
4' 5' so as to have willing disciples.

But after their own lusts, he says, shall they heap to
tliem selves teachers.
(2) Nothing can be more expressive than these words. For
by saying they shall heap to themselves, he shews the indis-
criminate multitude of the teachers, as also by their being
elected by their disciples. They shall heap to themselves
teachers, he says, having itching ears. Seeking for such as
speak to gratify aud delight their hearers.

Ver. 4. And they shall turn away their ears frotn the
truth, and be turned unto fables.

This he foretells, not as willing to throw him into despair,
but to prepare him to bear it firmly, when it shall happen.
Matt. As Christ also did in saying, They will deliver you up,
l0' 1 ' and they will scourge you, and bring you before the syna-
gogues, for My name's sake. And this blessed man else-
Acta 20, where says, For I know this, that after my departure shall
29. grievous wolves enter in among you, not sparing the Jlock.
But this he said that they might watch, and duly use the
present opportunity.

Ver. 5. But watch thou in all things, endure affliction.
It was for this, therefore, that he foretold these things ; as
Christ also toward the end predicted that there should be
false Christs and false prophets; so he too, when he was
about to depart, spoke of these things. But watch thou in
all things, endure affliction ; that is, labour, preoccupy their
minds before this pestilence assails them; secure the safety of
the sheep before the wolves enter in, every where endure
hardship.

Do the work of an evangelist, make full proof of thy
ministry. Thus it was the work of an evangelist that he
should endure hardship, both in himself, and from those
without; make full proof of , that is, fulfil thy ministry. And
behold another necessity for his enduring affliction,

Ver. 6. For I am now ready to be poured out d, and the
lime of my departure is at hand.

He has not said of my sacrifice ; but, what is much more,

d i. e. as the drink-offering. E. V. to be offered up.

St. Paul's death a drink-offering, Timothy consoled. 253

of my being poured out. For the whole of the sacrifice was Hom.
not offered to God, but the whole of the drink-offering was. IX*

Ver. 7. I have fought the good fight, I have finished my
course, I have kept the faith.

Often, when 1 have taken the Apostle into my hands, and
have considered this passage, I have been at a loss to under-
stand why Paul here speaks so loftily: 1 have fought the
good fight. But now by the grace of God I seem to have
found it out. For what purpose then does he speak thus ?
He is desirous to console the despondency of his disciple,
and therefore bids him be of good cheer, since he was going
to his crown, having finished all his work, and obtained a
glorious end. Thou oughtest to rejoice, he says, not to
grieve. And why ? Because, / have fought a good fight.
As a father whose son was sitting by him, bewailing his
orphan state, might console him, saying, Weep not my son ;
we have lived a good life, we have arrived at old age, and
now we leave thee. Our life has been irreproachable, we
depart with glory, and thou mayesj be held in admiration
for our actions. Our king is much indebted to us. As if he
had said, We have raised trophies, we have conquered
enemies, and this not boastfully. God forbid ; but to raise
up his dejected son, and to encourage him by his praises to
bear firmly what had happened, to entertain good hopes,
and not to think it a matter grievous to be borne. For sad,
sad indeed is separation ; and hear Paul himself, saying, We \ Thess.
being bereaved of1 you for a short time, in presence, not in f'^'
heart. If he then felt so much at being separated from his?«»i*ri»-
disciples, what thinkest thou were the feelings of Timothy ? w*
If on parting from him whilst living he wept, so that Paul
says, Being mindful of thy tears, that I may be filled with* Tim.
joy, how much more at his death? These things then he1'4,
wrote to console him. Indeed the whole Epistle is full of
consolation, and is a sort of Testament. / have fought the
good fight, I have finished my course, I have kept the faith.
A good fight, he says, therefore do thou engage in it. But is
that a good fight, where there are imprisonment, chains, and
death ? Yea, he says, for it fought in the cause of Christ,
and great crowns are won in it. The good fight ! There is
nothing worthier than this contest. This crown is without

254 St. PauVs Conflict, Race, and Crown.

9 Tim. end. This is not of olive leaves. It has not a human
4' 8* umpire. It has not men for spectators. The theatre is
crowded with Angels. There men labour many days, and
suffer hardships, and for one hour they receive the crown,
and immediately all the pleasure passes away. But here far
otherwise, it continues for ever in brightness, glory, and
honour. Henceforth we ought to rejoice. For I am enter-
ing on my rest, I am leaving the race. Thou hast heard that
it is better to depart and to be with Christ*

I have finished my course. For it behoves us both to contend
and to run ; to contend, by enduring afflictions firmly, and to
run, not vainly, but to some good end. It is truly a good
fight, not only delighting, but benefiting the spectator : and
the race does not end in nothing. It is not a mere display
of strength and of rivalry. It draws all up to heaven. This
race is brighter than the sun's, yea, this which Paul ran upon
earth, than that which he runs in heaven. And how had
he finished his course? He traversed the whole world, be-
ginning from Galilee and Arabia, and advancing to the ex-
Rom, tremities of the earth, so that, as he says, From Jerusalem
l6> 19# and round about unto Illyricum I have fully preached the
Gospel of Christ. He passed over the earth like a bird, or
rather more swiftly than a bird : for a bird only flies over it,
but he, having the wing of the Spirit, made his way through
numberless impediments, dangers, deaths, and calamities, so
that he was even fleeter than a bird. Had he been a mere
bird, he might have alighted and been taken, but being up-
borne by the Spirit he soared above all snares, as a bird with
a wing of fire.

J have kept the faith, he says. There were many things
that would have robbed him of it, not only human friendships,
but menaces and deaths, and countless other perils : but he
stood firm against all. How ? by being sober and watchful.
This might have sufficed for the consolation of his disciples,
but be further adds the rewards. And what are these ?

Ver. 8. Henceforth there is laid up for me a crown qf
righteousness.

Here again he calls virtue in general righteousness. Thou
shouldest not grieve that I shall depart, to be invested with
that crown which will by Christ be placed upon my head.

Christ comes beforehand to those who love His appearing. 255

Bat if 1 continued here, truly thou mightest rather grieve, Hon.

and fear lest I should fail and perish. —

Ver. 8. Which the Lord, the righteous Judge, shall give
me at that dag, and not to me only, but to all that love His
appearing.

Here also he raises his mind. If to all, much more to (3)
Timothy. But he did not say, * and to thee,' but to all;
meaning, if to all, much more to him. But how, it may be^OHAL>
asked, is one to love the appearing of Christ ? By rejoicing
at His coming; and he who rejoices at His coming, will per-
form works worthy of his joy ; he will throw away his sub-
stance if need be, and even his life, so that he may obtain
future blessings, that he may be thought worthy to behold
that second coming in a fitting state, in confidence, in bright-
ness and glory. This is to love His appearing. He who loves
His appearing will do every thing to ensure, before His
general coming, a particular coming to himself. And how,
you will say, is this possible ? Hear from Christ, who says,
If a man love Me, he will keep My words, and My Father JobnU,
and I will come unto him, and make Our abode with him. 33'
And thiuk how great a privilege it is that He who will appear
to all generally, should promise to come to us in particular :
for He says, We will come and make Our abode with him.
If any man love His appearing, he will do every thing to in-
vite Him to himself, and to hold Him, that the light may
shine upon him. Let there be nothing unworthy of His
coming, and He will soon take up His abode with us.

And it is called His Epiphany1, because He will appear1 i<ri?«.
above*, and shine forth from on high. Let us therefore *eek\u{rAw
those things that are above, and we shall soon draw down
those beams upon us. None of those who gTOvel below, and
bury themselves in this lower earth, will be able to view the
light of that Sun. None of those who defile themselves
with worldly things will be able to behold that Sun of righ-
teousness. He shines on none of those who are so occupied.
Recover thyself a little, recover thyself from that depth, from
the waves of a worldly life, if thou wouldest see the Sun, and
enjoy His appearing. Then thou wilt see Him with great
confidence. Be even now a philosopher. Let not a spirit

256

All may exercise patience for Christ's sake.

2 Tim. of perverseness possess thee, lest He smite thee severely, and
4* 8' bring thee low. Let not thy heart be hardened ; nor dark-
ened, lest thou be shipwrecked there. Let there be no self-
deceit. For the rocks beneath the sea cause the most fatal
shipwrecks. Nourish no wild beasts, I mean evil passions,
worse than wild beasts. Confide not in things ever flowing,
that thou may est be able to stand firmly. None can stand
upon water, but upon a rock all find a secure footing.
Worldly things are as water, as a torrent, that passes away.
Pb.69,i. tvalerSj he saith, are come in unto my soul. Spiritual
Ps.40,2. things are as a rock. For he saith, Thou hast set my feet upon
a rock. Worldly things are as mire and clay ; let us extri-
cate ourselves from them. For so we shall be able to attain
to the appearing of Christ. Whatever may befall us, let us en-
dure. It is a sufficient consolation in all circumstances that
we suffer for Christ. This divine incantation let us repeat,
and it will charm away the pain of every wound.

And how can we suffer for Christ, you ask ? If one accuse
thee falsely in any case, not on account of Christ, yet if
thou bearest it patiently, if thou givest thanks, if thou prayest
for him, all this thou doest for Christ. But if thou curse
him, if thou utter discontent, if thou attempt to revenge it,
though thou shouldest not be able, it is not for Christ's sake;
thou sufferest loss, and art deprived of thy reward on account
of thy intention. For it rests with us either to profit, or to
be injured, by afflictions. It depends not upon the nature of
the affliction, but upon the disposition of our own minds.
As, for instance, great were the sufferings of Job, yet he suf-
fered with thankfulness ; and he was justified, not because he
suffered, but because in suffering he endured it thankfully.
Another under the same sufferings, yet not the same, for
none ever suffered like Job — but under lighter sufferings,
exclaims, is impatient, curses the whole world, and complains
against God. He is condemned and sentenced, not because
he suffered, but because he blasphemed ; and he blasphemed,
not from any necessity arising from his afflictions, since if
necessity arising from events were the cause, Job too must
have blasphemed ; but since he, who suffered more severely,
did no such thing, it did not come to pass from this cause,

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Fear of God a firm foundation.

257

but from the man's weakness of purpose. We want therefore Hon.

strength of soul, and nothing will then appear grievous, but

if our soul is weak, we find a grievance in every thing.

According to our dispositions, all things become toleiable
or intolerable. Let us strengthen our resolution, and we
shall bear all things easily. The tree whose roots are fixed
deep in the earth is not shaken by the utmost violence of the
storm, but if it be set lightly in the surface of the ground, a
slight gust of wind will tear it up from the roots. So it is
with us ; if our flesh be nailed down by the fear of God,
nothing will be able to shake us ; but if we merely intend
well, a little shock will subvert and destroy us. Wherefore,
I exhort, let us bear all with much cheerfulness, imitating
the Prophet, who says, My soul cleaveth to Thee; observe, he
says not, draweth nigh, but cleaveth to Thee; and again, My p8.62,3.
soul thirstethfor Thee. He said not merely ' longeth,' that
he might by such words express the vehemence of his desire;
and again, Fix* my flesh in Thy fear. For he wishes us so p*. 119,
to cleave and be united to Him, that we may never be sepa- ^2xX
rated from Him. If thus we hold by God, if thus we rivet
our thoughts upon Him, if we thirst with the love of Him, all
that we desire will be ours, and we shall obtain the good
things to come, in Jesus Christ our Lord, to Whom with the
Father and the Holy Ghost be glory, power, and honour,
now and for ever. Amen.

e lit ( nail/ compare Gal. 5, 24.

S

HOMILY X.

2 Tim. iv. 9—13.

Do thy diligence to come shortly unto me : For Demos hath
forsaken me, having loved this present world, and is de-
parted unto Thessalonica ; Crescens to Oalatia, Titus unto
Dalmatia. Only Luke is with me. Take Mark, and
bring him with thee; for he is profitable to me for the
ministry. And Tychicus have I sent to Ephesus. The
cloke that I Iqft at Troas with Carpus, when thou comest,
bring with thee, and the books, but especially the parch-
ments.

It is worth while to inquire why he calls Timothy to him,
inasmuch as be was intrusted with a Church, and a whole
nation. It was not from arrogance. For Paul was ready to
l Tim. come to him ; for we find him saying, But if I tarry long,
8> lB* that thou mayest know how thou oughtest to behave thyself
in the house of God. But he was withholden by a strong
necessity. He was no longer master of his own movements.
He was in prison, and had been confined by Nero, and was
all but on the point of death. That this might not happen
before he saw his disciple, he therefore sends for him, de-
siring to see him before he dies, and perhaps to deliver much
in charge to him. Wherefore he says, Hasten to come to
me before the winter.

For Demos hath forsaken me, having loved this present
world. He does not say, * That I may see thee before I depart

St. Paul prepares Timothy for his death. 259

this life,* which would have grieved him, but * because I am Hon.
alone,' he says, 6 and have no one to help or support me.' — — —

For Demos hath forsaken me, having loved this present
world, and is departed to Thessalonica ; that is, having loved
his own ease and security from danger, he has chosen rather
to live luxuriously at home, than to suffer hardships with me,
and share my present dangers. He has blamed him alone,
not for the sake of blaming him, but to confirm us, that we
may not be effeminate in declining toils and dangers, for this
is, having loved this present world. At the same time he
wishes to draw his disciple to him.

Crescens to Galatia, Titus to Dalmatia.

These he does not censure. For Titus was one of the
most admirable men, so that to him he entrusted the affairs
of the island, no small island, I mean, but that great one of
Crete.

Only Luke is with me. For he adhered to him inseparably.
It was he who wrote the Gospel, and the General1 Acts; he »
was devoted to labours, and to learning, and a man of forti- **#
tude; of him Paul writes, whose praise is in the Qospel'tCor.
throughout all the Churches. y

Take Mark, and bring him with thee, for he is profitable
to me for the ministry.

It is not for his own relief, but for the ministry of the Gos-
pel, that he wanted him. For though imprisoned, he did
not cease to preach. So it was on the same account he sent
for Timothy, not for his own, but for the Gospel's sake, that
his death might occasion no disturbance to the faithful, when
many of his own disciples were present to prevent tumults,
and to console those who would scarce have endurance to
bear up at his death. For it is probable that the believers
at Rome were men of consequence*

And Tychicus have I sent to Ephesus. The cloak that I
left at Troas with Carpus, when thou comest bring with thee,
and the books, but especially the parchments.

The word here translated cloakh may mean a garment, or,
as some say, a bag, in which the books were contained. But
what had he to do with books, who was about to depart and

• He takes this to allude to the writ- b ftXitnf. Some make it an ecclesias-
ten Gospel. tical vestment.

s2

Digitized by

260 God's vengeance on persecutors strengthens the weak.

2 Tim. gQ to God ? He needed them much, that he might deposit
— 1 — — them in the hands of the faithful, who would retain them in

place of his own teaching. All the faithful, then, would suffer
a great blow, but particularly those who were present at his
death, and then enjoyed his society. But the cloak he re-
quires, that he might not be obliged to receive one from
another. For we see him making a great point of avoiding
this; and elsewhere, when he was addressing those from
Act»20,Ephesus, he says, Ye know that these hands have ministered
to my necessities y and to those that were with me; and again,
// is more blessed to give than to receive,

Ver. 14. Alexander the coppersmith did me much evil;
the Lord reward him according to his works.

Here he again makes mention of his trial, not wishing
merely to censure and accuse the man, but to prepare his
disciple for the conflicts, that he might bear them firmly.
Though they be mean and contemptible persons, and without
honour, who cause these trials, they ought all, he says, to be
borne with fortitude. For he who suffers wrong from any
great personage, receives no little distinction from the
superiority of him who does the wrong. But he who is
injured by a vile and abject person, suffers the greater an-
noyance. He did me much evil, he says, that is, he perse-
cuted me in various ways. But these things will not go
unpunished ! For the Lord will reward him according to his

3 Tim. works. As he said above : What persecutions I endured, but
1 ' out of them all the I/>rd delivered me. So also here he

consoles his disciples by a double consideration, that he
himself had suffered wrong, and that the other would be
rewarded for his evil deeds. Not that the Saints rejoice in
the punishment of their persecutors, but that the cause of
the Gospel required it, and the weaker would derive con-
solation from it.

Ver. 15. Of whom be thou ware also; for he hath greatly
withstood our words.

That is, he is hostile to us, and opposes us. He has not
said, Revenge, punish, expel him, although by the grace
given him he might have so done, but he does no such thing ;
nor does he arm Timothy against him, but only commands
him to avoid him, leaving vengeance to God, and for the

St. Paul, when deserted by men, supported by God. 261

consolation of the weaker he has said that He will reward Hom.

him, which is a prophecy rather than an imprecation. And I—

that he says these things to prepare the mind of his disciple,
is manifest also from what follows. But see how he mentions
other of his trials.

Ver. 16. At my first answer, he says, no man stood with
me, bat all men forsook me: I pray God that it may not be
laid to their charge.

Do you see how he spares his friends, notwithstanding it (2)
was a grievous thing they had done ? For it is not the same
thing to be despised by aliens, as by our own friends. Do
you see his intense dejection ? It cannot be said, that I was
assailed by those without, but had comfort in the attention
and support of my friends; for these also betrayed me.
All men, he says, forsook me. And this was no light offence.
For if he that in war abandons one who is exposed to danger,
and shrinks from meeting the hands of his enemies, is justly
smitten by his friends, as having utterly betrayed their cause,
much more in the case of the Gospel. But what first
answer, does he speak of ? He had stood before Nero, and
bad escaped. But afterwards, because he had converted his
cup-bearer, he was beheaded. And here again is encourage-
ment for his disciple in what follows.

Ver. 17. Notwithstanding, the Lord stood with me, and
strengthened me.

Though deserted by man, God doth not permit him to
suffer any harm. He strengthened me, he says, that is, He
gave me boldness in speaking. He suffered me not to sink.

That by me the preaching might be fully knoum.

That is, might be fulfilled. Observe his great humility.
He does not say He strengthened me as deserving of His
gift, but that the preaching, with which I was entrusted,
might be fully known. As if any one should wear a purple
robe and a diadem, and to that circumstance should owe
his safety.

And that all the Gentiles might hear.

What is this ? That the lustre of the Gospel, and the care
of His Providence for me, might be known to all.

And I was delivered out of the mouth of the lion.

262 Twofold deliverance. Sundry salutations.

Ver. 18. And the Lord shall deliver me from every evil

See how near he had been to death. He had fallen into
the very jaws of the lion. For he calls Nero a lion from his
ferocity, and the violent and daring character of his govern-
ment. The Lord delivered me, he says, and will deliver.
But if he says, He will deliver me, why does he say, / am
ready to be offered ? Attend to the expression, He delivered
me, he says, from the lion's mouth ; and again, He will
deliver me, not from the lion's mouth, but from every evil
work. For then He delivered me from the danger ; but now
that enough has been done for the Gospel, He will yet again
deliver me from every sin, that is, He will not suffer me to
depart with condemnation. For that he should be able to
Hfcb.12, resist unto blood striving against sin, and not yield, is a
deliverance from another lion, even the devil, so that this
preservation is greater than the former, when he seems to be
given up.

And will preserve me unto His heavenly kingdom; to
Whom be glory for ever and ever. Amen.

This then is salvation, when we shine forth there. But what
means, He will preserve me unto His kingdom? He will
deliver mc from all blame, and preserve me there. For this
is to be preserved unto His kingdom, to die here on account
Johni2, of it. For He that hateth hte l\fe in this world shall keep
26' it unto life eternal.

To whom be glory. Lo, here is a doxology to the Son.
Ver. 19. Salute Priscilla and Aquila, and the household
of Onesiphorus.

1 Tim. For he was then in Rome, of whom he said, The Lord

1 18

' ' grant unto him t/iat he may find mercy of the Lord in that
day. By this naming of him, he makes those of his house-
hold also more zealous in such good actions.

Salute Priscilla and Aquila. These are they of whom
he makes continual mention, with whom "too he had lodged,
and who had taken A polios to them. He names the woman
first, as being I suppose more zealous, and more faithful, for
she had then received Apollos ; or it might be done indiffer-
ently. And it was to them no slight consolation to be thus

work.

Infirmities of Saints why permitted. 263

saluted c. It conveyed a demonstration of esteem and love, Hon.
and a participation in much grace. For the bare salutation of X'
that holy and blessed man was sufficient to fill with grace
him who received it.

Ver. 20. Erastus abode at Corinth: but Trophimus have
I left at Miletum sick.

This Trophimus and Tychicus, we know from the book of
the Acts, sailed away with him from Judea, and were every
where his companions, perhaps as being more zealous than
the rest.

Trophimus I have left at Miletum sick. Why then didst
thou not heal him, instead of leaving him? The Apostles
could not do every thing, or they did not dispense miraculous
gifts upon all occasions, lest more should be ascribed to
them than was right. The same thing is observable of those
blessed and righteous men, who were before them, as in the
case of Moses, whose voice was weak. Why was not this
defect removed? Nay, he was often afflicted with grief and
dejection, and he was not admitted into the Land of Promise.

For many things were permitted by God, that the weak- (8)
ness of human nature might be manifested. And if with these
defects the insensible Jews could ask, Where is Moses who Ex. 33,
brought us out of the land of Egypt? how would they not1,
have been affected towards him if he had brought them also
into the Land of Promise ? If he had not been suffered to be
overpowered by the fear of Pharaoh, would they not have
thought him a God ? We see that the people of Lystra were
thus affected in the case of Paul and Barnabas, thinking
them to be Gods, when they rent their clothes, and ran in
among the people, crying out and saying, Sirs, why do ye Act* 14,
these things? we also are men qf like passions with you.14'15'
Peter, again, when he had healed the man lame from his
birth, when all were amazed at the miracle, answered and
said, Ye men qf Israel, why marvel ye at this, or why Acts 3,
look ye so earnestly on us, as though by our own power12'
or holiness we had made this man to walk? Hear also
the blessed Paul, saying, There was given to me a thorn 2 Cor.
in the flesh, lest I should be exalted above measure. But12' 7'
this, you say, was an expression of humility. Far from

c B. r{«r{4rj#, as had been before conjectured.

264 GocFs power shewn in man's weakness.

24T^*- it. The thorn was not sent him that he might be humble,
— — - nor does he say this only out of humility. There are other
causes besides to be assigned for it. Observe therefore how
God, accounting for it, says, My grace is sufficient for thee ;
not * that thou mayest not be exalted above measure/ but what ?
For my strength is made perfect in weakness. Two ends
therefore were answered at once: what was doing was made
clearly manifest, and the whole was ascribed to God. For
2Cor.4,thi8 cause he has said elsewhere, We carry this treasure in
7' earthen vessels; that is, in bodies weak and liable to suf-
fering. Why? That the excellency qf the power may be qf Chdy
and not of us. If our bodies were not subject to infirmity, all
would be ascribed to them. And elsewhere we see him
grieving at the infirmity of Epaphroditus, concerning whom
Phil. 2, he writes, He was sick nigh unto death, but God had mercy
2#* on him. And many other instances there are of his ignorance
of events, which was profitable both for him and his
disciples.

Trophimus J have Iqft at Miletum sick. Miletus was
near Ephesus. Did this happen then when he sailed to
Judaea, or upon some other occasion ? For after he had
been in Rome, he returned to Spain, but whether he came
thence again into these parts, we know not d. We see hiro
however deserted by all. For Demos, he says, hath forsaken
me. Crescens is departed into Oalatia, Titus to Dahnatia*
Erastus abode at Corinth. Trophimus have I Itft at Miletum
sick.

Ver. 21. Do thy diligence to come bqfore winter. Eubulus
greeteth thee, and Pudens, and Linus, and Claudia.

This Linus, some say, was second * Bishop of the Church of
Rome after Peter, And Claudia. You see how zealous for the
faith the women were, how ardent! Such was Priscilla and this
Claudia, already crucified, already prepared for the battle !
But why, when there were so many faithful, does he mention
only these women ? Manifestly because they in purpose had
already withdrawn from worldly affairs, and were illustrious

«i This is however a strong presump- survived the persecution of Nero, and

tion that he did. See p. 168, note c. probably to have been Bishop in St.

• i. e. the next. See Euseb. iii. 2. Peter's lifetime, and supplied his place

and note in Reading's Ed. also Cave when absent.
Hist. Lit. Linus is thought not to have

What Women may do. Indwelling and aiding grace. 265

above others. For a woman, as such, meets not with any Hom.

impediments. It is the work of divine grace, that this sex

should be impeded only in the affairs of this life, or rather not
even in them. For a woman undertakes no small share of
the whole administration, being the keeper of the house.
And without her not even political affairs could be properly
conducted. For if their domestic concerns were in a state of
confusion and disorder, those who are engaged in public
affairs would, be kept at home, and political business would
be ill managed. So that neither in those matters, as neither
in spiritual, is she inferior. For she is able, if so inclined,
to endure a thousand deaths. Accordingly many women have
suffered martyrdom. She is able to practise chastity even
more than men, no such strong flame disturbing her ; and
to shew forth modesty and gravity, and holiness, without Heb.12,
which no one shall see the Lord ; and contempt of wealth,14,
if she will, and in short all other virtues.

Do thy diligence to come before winter. See how he urges
him, yet he does not say any thing to grieve him. He does
not say, ' Before I die,' lest he should afflict him ; but, Before
winter, that thou be not detained.

Eubulus, he says, greeteth thee, and Pudens, and Linus,
and Claudia, and all the brethren. He does not men-
tion the rest by name. Seest thou that those were the most
zealous ?

Ver. 22. The Lord Jesus Christ be with thy spirit.

There can be no better prayer than this. Grieve not for
my departure. The Lord will be with thee. And he says,
not * with thee,' but urith thy spirit. Thus there is a twofold
assistance, the grace of the Spirit', and God helping it. And
otherwise God will not be with us, if we have not spiritual
grace. For if we be deserted by grace, how shall He be
with us ?

Grace be with us. Amen.

Thus he prays for himself too, that they may always be
well-pleasing to Him, that they may have grace together with
the spiritual gift, for where this is, nothing will be grievous.
For as he who beholds the king, and is in favour with him,

' i. e. the original Gift, without which he had been but a carnal person.

266 The Servant gains by losing for his Master's sake.

s Tim. is sensible of no uneasiness ; so though our friends forsake
— 1 — -us, though we be overtaken by calamity, we shall feel no
distress, if that grace be with us and fortify us.

M°(a\ L" **ut now S^a^ we ^raw down grace upon us ? By doing
* ' what is pleasing to God, and obeying Him in all things. In
great houses do we not see those domestics in favour, who do
not regard their own interest, but with all zeal and alacrity
promote their masters', and who not from the compulsion of
the master, but from their own affection and good disposition,
order all things well. When they are always before their
eyes, when they are engaged in the house, when they are not
occupied in any private concerns, nor caring for their own,
but rather consider their masters9 concerns as their own.
For he who makes what is his own his master's, does not
really give up his own to his master, but makes his interest
his own ; he commands even as himself in his affairs «, and
rules equally with him. He is often as much feared by the
domestics, and whatever he says his master says too, and he
is henceforth dreaded by all his enemies.

And if he who in worldly concerns prefers his master's in-
terests to his own, does not really neglect his own interest,
but rather advance it the more ; much more is this the case
in spiritual matters. Despise thine own concerns, and thou
wilt receive those of God. This He Himself wills. Despise
earth,*and seize upon the kingdom of heaven. Dwell there,
not here. Be formidable there, not here. If thou art formi-
dable there, thou wilt be formidable not to men, but to
demons, and even to the devil himself. But if thy depend-
ence is on worldly wealth, thou wilt be contemptible to them,
and often to men too. Whatever be thy riches, thou wilt be
rich in servile things. But if thou despisest these, thou wilt
be radiant in the house of the King.

Such were the Apostles, despising a servile house and
worldly wealth ! And see how they commanded in the affairs
of their Master. * Let one,' they said, * be delivered from
disease, another from the possession of devils: bind this
man, and loose that.' This was done by them on earth, but
Matt, it was fulfilled as in Heaven. For, whatever ye shall bind on

I See Gen. xl. 4, 22.

Our best interest is in Heavenly gain.

267

earthy said He, shall be bound in Heaven. And greater power Hom.
than His own did He give them. And that I lie not, appears X'
from His own words. He tltat believeth in Me, greater works ^hn
shall he do than these which I do. Why so ? Because this '
honour is reflected upon the Master h. As in our own affairs,
if the servant has great power, the master is the more admired,
for if the servant is so powerful, much more is he who com-
mands him. But if any man, neglecting his master's service
thinks only of his wife, his son, or his servant, and seeks to
be rich, and to lay up treasure there, by stealing and robbing
his master of his possessions, he is presently ruined, and his
wealth perishes with him.

Wherefore having these examples, I beseech you, let us
not regard our possessions, that we may regard ourselves :
nay, let us despise them, that we may obtain them. If we
despise them, He will take care of them; if we take care of
them, God will despise them. Let us labour in the concerns
of God, not in our own, or rather really in our own, for His
are our own. I speak not of heaven nor of earth, nor of
the things of this world: these are unworthy of Him. And
they belong alike to the faithful and the unbelievers. What
then do I speak of as His ? His glory and His kingdom. 2 Tim.
These are His, and ours for His sake. How? Jf we be2' lu
dead with Him, He says, we shall also live with Him. If
we suffer, we shall also reign with Him. We are become
joint heirs, and are called His brethren. Why do we sink
below, when He is drawing us upward towards Himself?
How long shall we be poor, and beggarly ? Heaven is set
before us ; and do we linger on earth ? Is His kingdom
opened to us, and do we choose such poverty as is here? Is
life immortal offered us, and do we spend ourselves for lands,
for wood and stones? Be truly rich. I would wish thee to
be so. Be covetous and rapacious, I blame thee not for it.
Here it is a fault not to be covetous, here it is blameworthy
not to be grasping. What then is this? The kingdom ofM&tt.
Heaven suffer eth violence, and the violent take it by force. 11 ' l2m

b See Act* iv. 12, 13. v. 4. The through them,
power of our Lord, after He had re- 1 i. e. the material heavens,
ceived His kingdom, was exercised

268 Real good may be seized by all. Pains required.

2 Tm. There be thou violent! be grasping! It is not diminished by
— - — ~ being seized upon. For neither is virtue divided, nor piety
lessened, nor the kingdom of Heaven. Virtue is increased
when thou seizest upon it, whilst temporal goods are lessened
when they are seized upon. And this appears from hence:
Let there be ten thousand men in a city; if all seize on
virtue, it is multiplied, for they become righteous in ten
thousand things k. If no one seizes upon it, it is diminished,
for it is no where to be found.
(5) Thou seest then that good things are multiplied on being
possessed by many, but earthly goods are rather diminished
by seizing. Let us not therefore sit down content with
poverty, but let us choose riches. God is then rich, when
Rom.io, those who enjoy His kingdom are many. For He is rich, it
13 is said, unto all that call upon Him. Increase then His
substance ; and thou wilt increase it by taking possession of
it, by being covetous of it, by violently seizing it. And truly
there is need of violence. Wherefore ? Because there are so
many impediments, as wives and children, cares and worldly
business; besides those demons, and him who is the ruler
of them, the devil. There is need then of violence, there is
need of fortitude. He who takes by violence is exposed to
toils. How ? He endures all things, he contends against
necessities. How ? He almost attempts impossibilities. If
such are those who take by violence, and we shrink from
attempting even what is possible, how shall we ever win ? or
when shall we enjoy the things for which we strive ? The
violent, it is said, take the kingdom of heaven by force.
Violence and rapacity are needed. For it is not simply set
before us, and ready to our bauds. He who seizes by
violence, is ever sober and watchful, he is anxious and
thoughtful, that he may make his seizure at a seasonable
time. Dost thou not see that in war he who is about to
make a seizure keeps watch and is under arms the whole
night ? If then they who aim at seizing upon worldly goods,
watch and are armed all the night long, should we, who wish

k Lit. 4 they become righteous in »«/«#' 4 for it is formed in ten ousand
ten thousand/ but the true reading is righteous men as has been conjectured
perhaps U y*t rtTt fiv^itt yinrtu h- from an Old L at.

Activity needful to keep our gains.

269

to seize upon spiritual things, sleep and snore in the day, Hom.
and continue always naked and unarmed? For he who i« x*
engaged in sin is unarmed ; as he who practises righteous-
ness is armed. We do not fortify ourselves with almsgiving.
We do not prepare for ourselves lamps that are burning, we
do not fence ourselves in spiritual armour. We do not learn
the way that leads thither. We are not sober and watchful,
and therefore we can seize no spoil.

If a man wishes to make an attempt on a kingdom, does
he not set death before him in a thousand shapes ? Ts he
not armed at all points, does he not practise the art of war,
does he not do every thing with this view, and so rush on
to the attack ? But we do not act thus. We wish to take
the spoil while we are sleeping, and therefore we come off
with empty hands. Dost thou not see plunderers, how they
flee, how rapidly they move? how they force their way
through every thing ? And there is need of expedition here.
The devil is in pursuit o£ thee. He orders those before to
detain thee. But if thou art strong, if thou art watchful,
thou wilt spurn one, and thrust aside another, and escape
from all, as a bird. Yea, if thou depart hence, if thou escape
from the market and the tumult, I mean this life, and arrive
at those higher regions beyond these, in the world to come.
For there, as in a solitude, there is no tumult, no one to
disturb, or to stay thy course.

Hast thou seized ? Yet a little exertion is needed after
the seizure, that what thou hast seized may not be taken
from thee. If we run on, if we look to none of those things
that are set before our eyes, if we consider nothing but how
we may escape from those who would hinder us, we shall be
able to retain with all security what we have seized. Hast
thou seized on chastity ? Tarry not ; flee beyond the reach
of the devil. If he sees that he cannot overtake thee, he
will cease to pursue ; as we, when we can no longer see
those who have robbed us, despair of the pursuit, and do not
pursue, nor call on others to stop thief, but suffer them to
escape. So do thou run vigorously at the beginning, and
when thou art beyond the reach of the devil, he will not
afterwards attack thee, but thou wilt be in safety, securely
enjoying those unspeakable blessings, which God grant that

970 Daxology.

2 Tim. we may all obtain through Jesus Christ our Lord. To Whom
4* 22' with the Father, and the Holy Ghost, be glory, power,

honour, and worship, now and for ever, and world without

end. Amen.

Digitized by

HOMILIES

OF

S. JOHN CHRYSOSTOM,

ON THE

EPISTLE OF ST. PAUL TO TITUS.

HOMILY I.

Titus i. 1—4.

Paul, a servant of God, and an Apostle qf Jesus Christ,
according to the faith of Go<Fs elect, and the acknowledg-
ing of the truth which is after godliness; In hope of
eternal life, which God, that cannot lie, promised before
the world began; But hath in due times manifested His
word through preaching, which is committed unto me
according to the commandment of God our Saviour ; To
Titus, mine own son after the common faith; Grace,
mercy, and peace, from God the. Father, and the Lord
Jesus Christ our Saviour.

Titus was an approved one of the companions of Paul ;
otherwise, he would not have committed to him the charge
of that whole island, nor would he have commanded him to
supply what was deficient, as he says, That thou shouldest v. 5.
set in order the things that are wanting. He would not
have given him jurisdiction over so many Bishops, if he had
not placed great confidence in him. They say that he also
was a young man, because he calls him his son, though
this does not prove it. I think that there is mention made

Digitized by

272 Character of Titus. Matter and date of the Epistle.

Thus of him in the Acts*. Perhaps he was a Corinthian, unless
h. — there was some other of the same name. And he summons
™" 3> Zenas, and orders Apollos to be sent to him, never Titus.
For he also attests their superior virtue and courage in the
presence of the Emperor.

Some time seems to have since elapsed, and Paul, when
he wrote this Epistle, appears to have been at liberty. For
he says nothing about his trials, but dwells continually upon
the grace of God, as being a sufficient encouragement to
believers to persevere in virtue. For to learn what they had
deserved, and to what state they had been transferred, and
that by grace, and what had beeu vouchsafed them, was no
little encouragement. He takes aim also against the Jews,
and if he censures the whole nation, we need not wonder, for
GaL3,i.he does the same in the case of the Galatians, saying, 0
foolish Galatians. And this does not proceed from a cen-
sorious temper, but from affection. For if it were done for
his own sake, one might fairly blame him ; but if from the
fervour of his zeal for the Gospel, it was not done reproach-
fully. Christ too, on many occasions, reproached the Scribes
and Pharisees, not on his own account, but because they
were the ruin of all the rest.

And he writes a short Epistle, with good reason, and this
is a proof of the virtue of Titus, that he did not require
many words, but a short remembrance. But this Epistle
seems to have been written before that to Timothy, for that
he wrote as near his end and in prison, but here, as free and
Tit, 3, at liberty. For his saying, / have determined to winter at
Nicopolis, is a proof that he was not yet in bonds, as when
he wrote to Timothy.

Ver. 1. Paul, a servant of God, and an Apostle of Jesus
Christ, according to the faith of GooVs elect.

You observe how he uses these expressions indifferently,
sometimes calling himself the servant of God, and sometimes
the servant of Christ, thus making no difference between the
Father and the Son.

According to the faith of God's elect, and the acknow-

• In the Vulgate, Acts 18, 7. there name. Id the Syriac, which St. Chiy-
is mention of Titos, sumamed Justus, sostom might know, TUus stands for
at Corinth, and a few MSS. have the Justus.

Grace and free will. God rewards for what He gave. 273

ledging of the truth which is after godliness. In hope of Ho*.
eternal life* *—

According to the faith of God's elect. Is it because thou
hast believed, or rather because thou wast intrusted? I
think he meant, that he was intrusted with God's elect, that
is, not for any achievements of mine, nor from my toils and
labours, did I receive this dignity. It was wholly the effect
of His goodness who intrusted me. Yet that the grace may
not seem without reason, (for still the whole was not of Him,
for why did He not intrust it to others ?) he therefore adds,
And the acknowledging of the truth that is after godli-
ness. For it was for this acknowledgment that I was in-
trusted, or rather it was of His grace that this too was
intrusted to me, for He was the author of this also. Whence
Christ Himself said, Ye have not chosen Me, but I AareJohnis,
chosen you. And elsewhere this same blessed one writes,16*
/ shall know, even as also I am known. And again, ffJ\^0^
may apprehend that, for which also I am apprehended of Ph\\. 3,
Christ Jesus. First we are apprehended, and afterwards we 12'
know: first we are known, and then we apprehend": first
we were called, and then we obeyed. But in saying, accord-
ing to the faith of the elect , all is reckoned to them, because
on their account I am an Apostle, not for my worthiness, but
for the elects sake. As he elsewhere says, All things are 1 Cor.
yours, whether Paul, or Apollos. '

And the acknowledging the truth that is after godliness.
For there is a truth in other things, that is not according to
godliness ; for knowledge in matters of agriculture, knowledge
of the arts, is true knowledge ; but this truth is after godli-
ness. Or this, according to faith, means that they believed,
as the other elect believed, and acknowledged the truth.
This acknowledging then is from faith, and not from reason-
ings.

In hope of eternal life. He spoke of the present life,
which is in the grace of God, and he also speaks of the
future, and sets before us the rewards that follow the mercies
which God has bestowed upon us. For He is willing to
crown us because we have believed, and have been delivered

■ Al. First we are apprehended, and known, and then we know,
afterwards we apprehend ; first we are

T

274

Truth and Type. God's eternal Promise.

Titos from error. Observe how the introduction is full of the

- 2* mercies of God, and this whole Epistle is especially of the

same character, thus exciting the holy man himself, and his
disciples also, to greater exertions. For nothing profits us
so much as constantly to remember the mercies of God,
whether public or private. And if our hearts are warmed
when we receive the favours of our friends, or hear some kind
word or deed of theirs, much more shall we be zealous in
His service when we see into what dangers we had fallen,
and that God has delivered us from them all.

And the acknowledging of the truth. This he says with
reference to the type. For that was an acknowledging and a
godliness, yet not of the Truth p, yet neither was it falsehood,
it was godliness, but it was in type and figure. And he has
well said, In hope of eternal life. For the former was in
Rom. hope of the present life. For it is said, he that doeth these
10, 6. things shall live in them. You see how at the beginning he
sets forth the difference of grace. They are not the elect,
but we. For if they were once called the elect, yet are they
no longer called so.

Ver. 2. Which God, that cannot lie, promised before the
world began*

That is, not now upon a change of mind, but from the
beginning it was so foreordained. This he often asserts,
Rom. l as w^en he says* Separated unto the Gospel of God. And
l. again, Whom He did foreknow, He also did predestinate.
29 ™" ' Thus shewing our high origin, in that He did not love us
now first, but from the beginning : and it is no little matter
to be loved of old, and from the beginning.
(2) Which God, that cannot lie, promised. If He cannot lie,
what He has promised will assuredly be fulfilled. If He
cannot lie, we ought not to doubt it, though it be after death.
Which God, that cannot lie, he says, promised before the
world began ; by this also, before tlie world began, he shews
that it is worthy of our belief. It is not because the Jews
have not come in, that these things are promised. It had
been so planned from the first. Hear therefore what he says,

b Thus our Lord, speaking as a Jew, cometh, and now if, when the true wor-
said, (John 4. 22.) We know what we shippers shall worship the Father m
worship; and yet v. 23. The hour spirit and in truth.

The Gospel a Proclamation from God. 275

But hath in His own e times manifested. Hom.
Wherefore then was the delay? From His concern for — - —
men, and that it might be done at a seasonable time. It is^a. 119,

125

time for 77iee, Lord, to work, says the Prophet. For by His
own ° times is meant the suitable times, the due, the fitting.

Ver. 3. But hath in due times manifested His word
through preaching, which is committed unto me.

That is, the preaching is committed unto me. For this
included every thing, the Gospel, and things present, and
things future, life, and godliness, and faith, and all things at
once. Through preaching, that is, openly and with all bold-
ness, for this is the meaning of preaching. For as a herald
proclaims d in the theatre in the presence of all, so also we
preach, adding nothing, but declaring the things which
we have heard. For the excellence of a herald consists in
proclaiming to all what has really happened, not in adding
or taking away any thing. If therefore it is necessary to
preach, it is necessary to do it with boldness of speech.
Otherwise, it is not preaching. On this account Christ did
not say, Tell it upon the housetops, but preach upon (he Mutt,
housetops; shewing both by the place and by the manner10* 27,
what was to be done.

Which is committed unto me according to the command-
ment of God our Saviour.

The expressions, committed unto me, and, according to
the commandment, shew the matter to be worthy of credit,
so that no one should think it discreditable, nor be hesi-
tating about it, or discontented. If then it is a command-
ment, it is not at my disposal. I fulfil what is commanded.
For of things to be done, some are in our power, others
are not For what He commands, that is not in our
power, what He permits, is left to our choice. For in-
stance, Whosoever shall say to his brother, Thou /oo/,Matts,
shall be in danger qf hell fire. This is a commandment. M'
And again, If thou bring thy gift to the altar, and therein. 5,
rememberest that thy brother hath ought against thee, leave
there thy gift before the altar, and go thy way; first be
reconciled to thy brother, and then come and offer thy gift.

c Or, its own, !)/«*, £. V. due. for preaching.

<* **(vrruy the same word as is used

T 2

Digitized by

276 Counsels of perfection. Some sons not true ones.

T\T4 8 ^k*8 a^S° *8 a comman<*- But when He says, If thou unit
Matt ^ perfect, go and sell all that thou hast: and, He that is
19, 21. able to receive it, let him receive it: this is not a command,
^■^2 for He makes His hearer the disposer of the matter, and leaves
him the choice, whether he will do it or not. For these
things we may either do or not do. But commandments are
not left to our choice, we must either perform them, or be
punished for not doing so. This is implied when he says,
i Cor. 9, Necessity is laid upon me; yea woe is unto me, if I preach
not the OosjjeL This I will state more plainly, that it may
be manifest to all. For instance, He that is intrusted with
the government of the Church, and honoured with the office
of a Bishop, if he does not declare to the people what they
ought to do, will have to answer for it. But the layman is
under no such obligation. On this account Paul also says,
According to the commandment of God our Saviour, I do
this. And see how the epithets fit in to what I have said.
For having said above, God who cannot lie, here he says,
According to the commandment of God our Saviour. If
then He is our Saviour, and He commanded these things
with a view that we should be saved, it is not from a love of
command. It is a matter of faith, and the commandment of
God our Saviour.
1 yw/* To Titus mine own 1 son, that is, my true son. For it is
possible for men not to be true sons, as he of whom he says,
l Cor.fi, If any man that is called a brother be a fornicator, or
covetous, or an idolater, or a railer, or a drunkard, with
* rUut such an one no not to eat. Here is a son *, but not a true
son. A son indeed he is, because he has once received the
grace, and has been regenerated : but he is not a true son,
because he is unworthy of his Father, and a deserter to the
usurped sovereignty of another. For in children by nature,
the true and the spurious are determined by the father that %
begot, and the mother who bore them. But it is not so in
this case, but it depends on the disposition. For one who
was a true son may become spurious, and a spurious son
may become a true one. For it is not the force of nature,
but the power of choice, on which it depends, whence it is
subject to frequent changes. Onesimus was a true son, but
he was again not true, for he became unprofitable ; then he

Christian equality. Dangers of the Episcopate. 277

again became a true son, so as to be called by the Apostle Hom.
his own bowels. PhT~~

Ver. 4. To Titus, mine own son after the common faith. 12.

What is after the common faith? After he had called
him his own son, and assume'd the dignity of a father, hear
how it is that he lessens and lowers that honour. He adds,
After the common faith ; that is, with respect to the faith I
have no advantage over thee; for it is common, and both
thou and I were born by it. Whence then does he call him
his son ? Either only wishing to express his affection for him,
or his priority in the Gospel, or to shew that Titus had been
enlightened by him. On this account he calls the faithful
both children and brethren ; brethren, because they were
born by the same faith ; children, because it was by his
hands. By mentioning the common faith, therefore, he in-
timates their brotherhood.

Ver. 4. Grace and peace from God the Father, and the
Lord Jesus Christ our Saviour.

Because he had called him his son, he a.dds, from God the (3)
Father, to elevate his mind by shewing Whose son he was,
and by not only naming the common faith, but by adding
our Father, he implies that he has this honour equally with
himself. Observe also how he offers the same prayers for Moral.
the Teacher, as for the disciples and the multitude. For
indeed he needs such prayers as much, or rather more than
they, by how much he has greater enmities to encounter,
and is more exposed to the necessity of offending God. For
the higher is the dignity, the greater are the dangers of the
priestly office. For one good act in his episcopal office is
sufficient to raise him to heaven, and one error to sink him
to hell itself. For, to pass over all other cases of daily
occurrence, if he happens, either from friendship or any
other cause, to have advanced an unworthy person to a
Bishopric, and have committed to him the rule of a great
city, see to how great a flame he rentiers himself obnoxious.
For not only will he have to account for the souls that are
lost, for they are lost through the man's irreligion, but for all
that is done amiss by the other. For he that is irreligious in
a private station will be much more so when he is raised to
power. It is much indeed, if a pious man continue such

Digitized by

278 Dangers and difficulties of Bishops.

Titvs after bis elevation to rule. For he is then more strongly
— 4* assailed by vainglory, and the love of wealth, and self-will,
when office gives him the power; and by offences, insults, and
reproaches, and numberless other evils. If therefore any one
be irreligious, he will become more so when raised to office ;
and he who appoints such a ruler will be answerable for all
the offences committed by him, and for the whole people.
Matt. But if it is said of him who gives offence to one soul, It were
18> 6' better for him that a millstone were hanged about his neck,
and that he were drowned in the depth qf the sea ; what
will he have to suffer who offends so many souls, whole cities
and populations, and multitudes of families*, men, women,
children, citizens, and husbandmen, the inhabitants of the city
itself, and of all places subject to it ? To say thrice as much
more is to say nothing, so severe is the vengeance and the
punishment to which he will be obnoxious. So that a
Bishop especially needs the grace and peace of God. For if
without these he governs the people, all is ruined and lost,
for want of those helms. And though he be skilled in the
art of steering, be will sink the vessel and those that sail in
it, if he has not these helms, the grace and peace of God.

Hence I am struck with astonishment at those who desire
so great a burden. Wretched and unhappy man, seest thou
what it is thou desirest? If thou art by thyself, unknown and
undistinguished, though thou committest ten thousand faults,
thou hast only one soul for which to give an account, and for
it alone wilt thou be answerable. But when thou art raised
to this office, consider for how many persons thou art ob-
Heb.13, noxious to punishment. Hear what Paul says, ObeyJhem that
have the rule over you, and submit yourselves: for they watch
for your souls as they that must give account. But dost
thou desire honour and power ? But what pleasure is there in
this honour ? I confess, I see not. For to be a ruler indeed
is not possible, since it depends upon those under thy rale
to obey or not. And to any one who considers the matter
closely, it will appear that a Bishop does not so much come
to rule, as to serve a multitude of masters, who are of oppo-
site desires and sentiments. For what one commends!

• So Saw mar. Edd. 1 souls.'

Digitized by

Evil men slander their pastors for excuses. 279

another blames; what this man censures, that admires. To Hom.
whom therefore shall he listen, with whom shall he comply ? — - —
It is impossible ! And the slave that is bought with money
complains if his master's commands are contrary to each
other. But shouldest thou grieve, when so many masters
give thee contrary orders, thou art condemned even for this,
and all mouths are opened against thee. Tell me then, is
this honour, is this rule, is this power ?

One who holds the Episcopal office has required a contri- (4)
bution of money. He who is unwilling to contribute not
only withholds it, but that he may not seem to withhold it
from indifference, he accuses his Bishop. He is a thief, he
says, a robber, he engulphs the goods of the poor, he devours
the rights of the needy. Cease thy calumnies ! How long
wilt thou say these things ? Wilt thou not contribute ? No one
compels thee, there is no constraint. Why dost thou revile
him who counsels and advises thee ? Is any one reduced to
need, and he from inability, or some otherhindrance,has not lent
a hand ? No allowance is made for him, the reproaches in
this case are worse than in the other. This then is govern-
ment! And he cannot avenge himself. For they are his
own bowels, and as though the bowels be swollen, and
though they give pain to the head and the rest of the body,
we venture not on revenge, we cannot take a sword and
pierce them ; so if one of those under our rule be of such
sort, and create trouble and disorder by these accusations,
we dare not avenge ourselves, for this would be far from the
disposition of a father, but we must endure the grief till he
becomes sound and well.

The slave bought with money has an appointed work,
which when he has performed, he is afterwards his own mas-
ter. But the Bishop is distracted on every side, and is ex-
pected to do many things that are beyond his power. If he
knows not how to speak, there is great murmuring ; and if
he can speak, then he is accused of being vainglorious. If
he cannot raise the dead, he is of no worth, they say : such
an one is pious, but this man is not. If he eats a moderate
meal, for this he is accused, he ought to be strangled, they
say. If he is seen at the bath1, he is much censured, lmseep,
short, he ought not to look upon the sun ! If he does the 234*

Digitized by

•280 Grudging men would exact extreme self-denial.

Titus same things that I do, if he bathes, eats and drinks, and
L 4* wears the same clothing, and has the care of a house and
servants, on what account is he set over me ? But he has do-
mestics to minister to him, and an ass to ride upon, why then
is he set over me ? But say, ought he then to have no one to
wait upon him ? Ought he himself to light his own fire, to
draw water, to cleave wood, to go to market ? How great a
degradation would this be ! Even the holy Apostles would
not that any ministers of the word should attend upon the tables
of the widows, but they considered it a business unworthy of
them : and would you degrade them to the offices of your
own domestics ? Why dost not thou, who commandest these
things, come and perform these services ? Tell me, does not
he minister to thee a better service than thine, which is
bodily ? Why dost thou not send thy domestic to wait upon
him? Christ washed the feet of His disciples; is it a great
thing for thee to give this service to thy Teacher ? But thou
art not willing to render it thyself, and thou grudgest it to
him. Ought he then to draw his livelihood from heaven?
But God wills not so.

But you say, ' Had the Apostles free men to serve them?1
Would you then hear how the Apostles lived ? They made
long journeys, and free men and honourable women laid
down their lives and souls for their relief. But hear this
Philip, blessed Apostle thus exhorting; Hold such in reputation:
2,29.30. an(j again, Because for the work of Christ he was nigh unto
death , not regarding his life9 to supply your lack of service
toward me. See what he says ! but thou hast not a word to
throw away upon thy spiritual father, much less wilt thou
submit to any danger in his behalf. But thou sayest, ' He
ought not to frequent the bath.' And where is this forbidden?
there is nothing honourable in being unclean.

These are not the things we find blamed or applauded at
all. For the qualities which a Bishop is required to possess
are different, as to be blameless, sober, orderly, hospitable,
apt to teach. These the Apostle requires, and these we
ought to look for in a ruler of the Church, but nothing
further. Thou art not more strict than Paul, or rather more
strict than the Spirit. If he be a striker, or violent, or cruel,
and unmerciful, accuse him. These things are unworthy of

Digitized by

Bishops must take care of themselves for the Church. 281

a Bishop. If he be luxurious, this also is censurable. But Hon.
if he takes care of his body that he may minister to thee, if — L_
he attends to his health that he may be useful, ought he for
this to be accused ? Knowest thou not that bodily infirmity
no less than infirmity of soul injures both us and the
Church ? Why, otherwise, does Paul attend to this matter,
in writing to Timothy, Use a little wine for thy stomach's l Tim.
sake, and thy often infirmities? For if we could practise 6> 23'
virtue with the soul alone, we need not take care of the body.
And why then were we born at all ? But if this has con-
tributed a great share, is it not the extreme of folly to
neglect it?

For suppose a man honoured with the Bishopric, and
intrusted with a public charge of the Church, and let him in
other respects be virtuous, and have every quality, which a
priest ought to possess, yet let him be always confined to his
bed by reason of great infirmity, what service will he be able
to render ? Upon what mission can he go ? what visitation
can he undertake ? whom can he rebuke or admonish ? These
things I say, that you may learn not causelessly to accuse
him, but rather may receive him favourably ; as also that if
any one desire rule in the Church, seeing the shower of
abuse that attends it, he may quench that desire. Great
indeed is the danger of such a station, and it requires the
grace and peace of God. Which that we may have abun-
dantly, do you pray for us, and we for you, that practising
virtue aright we may so obtain the blessings promised, through
Jesus Christ, with Whom, &c.

HOMILY II.

Titus i. 5, fl.

For this cause Iqft I thee in Crete, that thou shouldest set in
order the things that are wanting, and ordain elders in
every city as I had appointed thee: If any be blameless,
the husband qf one w\fe, having faithful children, not
accused qf riot, or unruly.

The whole life of men in ancient times was one of action
and contention ; ours on the contrary is a life of indolence.
They knew that they were brought into the world for this
purpose, that they might labour according to the will of Him
who brought them into it; but we, as if we had been placed
here but to eat and drink, and lead a life of pleasure, we pay
no regard to spiritual things. I speak not only of the
Apostles, but of those that followed them. You see them
accordingly traversing all places, and pursuing this as their
only business, living altogether as in a foreign land, as those
who had no city upon earth. Hear therefore what the
blessed Apostle saith,

For this cause lrft 1 thee in Crete.

As if the whole world had been one house, they divided it
among themselves, administering its affairs every where, each
taking care of his several portion of it.

For this cause Iqft I thee in Crete, that thou shouldest set
in order the things that are wanting.

He does not command this in an imperious manner; that
thou shouldest set in order, he says. Here we see a soul
free from all envy, seeking every where the advantage of his

Wise rulers trust others. Second Marriages. 283

disciples, not curiously solicitous, whether the good was Hom.
done by himself or by another. For where there was a case n*
of danger and great difficulty, he in his own person set it in
order. But those things which were rather attended with
honour and praise he committed to his disciple, as the
ordination of Bishops, and such other things as required
some farther arrangement or, so to speak, to be brought to 1
greater perfection. What sayest thou? does he farther set §^*tnmt
in order thy work ? and dost thou not think it a disgrace
bringing shame upon thee ? By no means ; for I look only
to the common good, and whether it be done by me, or by
another, it makes no difference to me. Thus it becomes
him to be affected who presides in the Church, not to seek
his own honour, but the common good.

And ordain elders in every city, here he is speaking of
Bishops, as we have before said as I had appointed thee.
If any is blameless. In every city, he says, for he did not
wish the whole island to be intrusted to one, but that each
should have his own charge and care, for thus he would have
less labour himself, and those under bis rule would receive
greater attention, if the Teacher had not to go about tob
the presidency of many Churches, but was left to be occu-
pied with one only, and to bring that into order.

Ver. 6. If any be blameless, the husband of one w\fe,
having faithful children, not accused of rioty or unruly.

Why does he bring forward such an one ? To stop the
mouths of those heretics, who condemned marriage, shewing
that it is not an unholy thing in itself, but so far honourable,
that a married man might ascend the holy throne ; and at
the same reproving the wanton, and not permitting their ad-
mission into this high office who contracted a second marriage.
For he who retains no kind regard for her who is departed,
how shall he be a good president? and what accusation would
he not incur ? For you all know, that though it is not for-
bidden by the laws to enter into a second marriage, yet it is
a thing liable to many ill constructions. Wishing there-
fore a ruler to give no handle for reproach to those under
his rule, he on this account says, If any be blameless*, that*

xX*r«f.

• Sec on 1 Tim. 3, 7. Hom. x. b Sav. mar. were not to be dia-

p. 80.

tracted by.

284

A bad Father unfit to be a Bishop.

Titus is, if his life be free from reproach, if he has given occasion
h 7' to no one to assail his character. Hear what Christ says, ff
£J*tt* ' the light that is in thee be darkness, how great is that dark-
nessl

Having faitty \U children, not accused qf riot, or unruly.

We should observe what care he bestows upon children.
For he who cannot be the instructor of his own children, how
should he be the Teacher of others ? If he cannot keep in
order those whom he has had with him from the beginning,
whom he has brought up, and over whom he had power both
by the laws, and by nature, how will he be able to benefit
those without r For if the incompetency of the father had
not been great, he would not have allowed those to become
bad whom from the first he had under his power. For it is
not possible, indeed it is not, that one should turn out ill who
is brought up with much care, and has received great atten-
tion. Sins are not so prevalent by nature, as to overcome
so much previous care. But if, occupied in the pursuit of
wealth, be has made his children a secondary concern, and
not bestowed much care upon them, even so he is unworthy.
For if when nature prompted, he was so void of affection or
so senseless, that he thought more of his wealth than of his
children, how should he be raised to the Episcopal throne,
and so great rule ? For if he was unable to restraiu them, it
is a great proof of his weakness ; and if he was unconcerned,
his want of affection is much to be blamed. He then that
neglects his own children, how shall he take care of other
men's? And he has not only said, not riotous, but not even
accused qf riot. There must not be an ill report, or such an
opinion of them.

Ver. 7. For a Bishop must be blameless, as the steward of
Ood; not se\f -willed, not soon angry, not given to wine, no
striker.

(2) For a ruler without, as he rules by law and compulsion,
perhaps does not consult the wishes of those under his rule.
But he who ought to rule men with their own consent, and
who will be thankful for his rule, if he so conduct himself as
to do every thing of his own will, and share counsels with no
one, makes his presidency tyrannical rather than popular.
For he must be blameless, as the steward of Ood, not se(f-

Violence hinders influence. Value of self-command. 285

trilled, not soon angry. For how shall he instruct others to Hon.
rule that passion, who has not taught himself? For power _IL_
leads on to many temptations, it makes a man more harsh and
difficult to please, even him that was very mild, surrounding
him with so many occasions of anger. If he have not pre-
viously practised himself in this virtue, he will grow harsh,
and will injure and destroy much that is under his rule.

Not given to wine % no striker. Here he is speaking of the
insolent man. For he should do all things by admonition or
rebuke, and not by insolence. What necessity, tell me, for
insult ? He ought to terrify, to alarm, to penetrate the soul
with the threat of hell. But he that is insulted becomes more
impudent, and rather despises him that insults him. Nothing
produces contempt more than insult; it disgraces the insolent
person, and prevents his being respected, as he ought to be.
Their discourse ought to be delivered with much caution. In
reproving sins they should bear in mind the future judgment,
but keep clear of all indolence. Yet if any prevent them
from doing their duty, they must prosecute the matter with
all authority. Not a striker, he says. The teacher is the
physician of souls. But the physician does not strike, but heals
and restores him that has stricken him. Not given to filthy lucre.

Ver. 8. But a lover qf hospitality, a lover qf good men, *
sober, just, holy, temperate.

Ver. 9. Holding fast the faithful word as he has been
taught.

You see what inteusity of virtue he required. Not given
to filthy lucre, that is, shewing great contempt for money.
A lover qf hospitality, a lover qf good men, sober, just, holy;
he means, giving away all his substance to them that need.
Temperate; he speaks not here of one who fasts, but of one
who commands his passions, his tongue, his hands, his eyes.
For this is temperance, to be drawn aside by no passion.

Holding fast the faitfrful word as he hath been taught.
Byfaitfful, is here meant c true,' or that which was delivered
through faith, not requiring reasonings, or questionings.

Holding fast, that is, having care of it, making it his busi-
ness. What then, if he be ignorant of the learning that is

r c^MMi, see p. 77. note b.

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286

Strength of mind is more than eloquence.

Titus without ? For this cause, he says, the faithful word, accord-
2l u' ing to teaching*.

That he may be able both to exhort, and to convince the
gainsay er 8.

So that there is need not of pomp of words, but of strong
minds, of skill in the Scriptures, and of powerful thoughts.
Do you not see that Paul put to flight the whole world, that
he was more powerful than Plato and all the rest? But it
was by miracles, you say. Not by miracles only, for if you
peruse the Acts of the Apostles, you will find him often pre-
vailing by his teaching previously to his miracles.

That he may be able by sound doctrine to exhort, that is,
to retain his own people, and to overthrow the adversaries.
And to convince the gainsayers. For if this is not done, all
is lost. He who knows not how to combat the adversaries,
and to bring every thought into captivity to the obedience of
Christ, and to beat down reasonings, he who knows not what
he ought to teach with regard to right doctrine, far from him
be the Teacher's throne. For the other qualities may be
found in those under his rule, such as to be blameless, to have
his children in subjection, to be hospitable, just, holy. But
that which characterizes the Teacher is this, to be able to in-
struct in the word, to which no regard is now paid.

Ver. 10. For there are many unruly and vain talkers, and
deceivers, especially they of the circumcision;

Ver. 11. Whose mouths must be stopped.

Seest thou how he shews that they are such ? From their not
wishing to be ruled, but to rule. For he has glanced at this.
When therefore thou canst not persuade them, do not give
them charges, but stop their mouths, for the benefit of others.
But of what advantage will this be, if they will not obey, or
are unruly ? Why then should he stop their mouths ? In
order that others may be benefited by it.

Who subvert whole houses, teaching things which they ought
not for filthy lucre9 s sake.

For if he has undertaken the office of a Teacher, and is not
able to combat these enemies, and to stop their mouths who
are so shameless, he will become in each case the cause of

d The Greek doe* Dot exclude the sense of teaching others.

Silencing false teachers. Vainglory how common. 287

their destruction who perish. And if some one has thus ad. Hom.
vised, Seek not to be a judge, unless thou canst take away
iniquity; much more may we say here, 'Seek not to be a 7, 6.
Teacher, if thou art unequal to the dignity of the office ; but
though dragged to it, decline it.* Dost thou see that the
love of power*, the love of filthy lucre, is the cause of these
evils ? Teaching things which they ought not, he says,/or
filthy lucre's sake.

For there is nothing which is not spoiled by these passions. (3)
But as when violent winds, falling on a calm sea, turn it up Moral.
from its foundation, and mingle the sand with the waves, so
these passions assailing the soul turn all upside down, and
dim the clearness of the mental sight, but especially does the
mad desire of glory. For a contempt for money any one may
easily attain, but to despise the honour that proceeds from
the multitude, requires a great effort, a philosophic temper, a
certain angelic soul that reaches to the very summit of heaven.
For there is no passion so tyrannical, so universally prevalent,
in a greater or a less degree indeed, but still every where.
How then shall we subdue it, if not wholly, yet in some little
part ? By looking up to heaven, by setting God before our
eyes, by entertaining thoughts superior to earthly things. Ima-
gine, when thou desirest glory, that thou hast already attained
it, and mark the end, and thou wilt find it to be nothing.
Consider with what loss it is attended, of how many and how
great blessings it will deprive thee. For thou wilt undergo
the toils and dangers, yet be deprived of the fruits and rewards
of them. Consider that the majority are bad, and despise
their opinion. In the case of each individual, consider what
the man is, and thou wilt see how ridiculous a thing is glory,
that it is rather to be called shame.

And after this, lift up thy thoughts to the theatre1 above. 1 j. e.
When in doing any good thou considerest that it ought to JJ^**"
be displayed to men, and thou seekest for some spectators of
the action, and art in travail to be seen, reflect that God
beholds thee, and all that desire will be extinguished. Retire
from the earth, and look to that theatre that is in Heaven.
If men should praise thee, yet hereafter they will blame thee,

• So B. and Sat. mar. Edd. avarice.

288 Vanity of human Praise, and its responsibility.

Titus will envy thee, will assail thy character ; or if they do not,
— — - yet their praise will not benefit thee. It is not so with God.
He delights in praising our virtuous deeds. Hast thou
spoken well, and obtained applause ? What hast thou gained ?
For if those who applauded thee were benefited, changed in
their minds, become better men, and had desisted from their
evil deeds, then mightest thou indeed rejoice, not at the
praises bestowed, but at the wonderful change for the better.
But if they continue their praises, and loud plaudits, but
gain no good by what they applaud, thou oughtest rather to
grieve : for these things turn to their judgment and con-
demnationf. But thou obtainest glory for thy piety. If
thou art truly pious, and conscious of no guilt, thou shouldest
rejoice, not because thou art reputed pious, but because thou
art so. But if, without being so, thou desirest the good
opinion of the multitude, consider that they will not be thy
judges at the last day, but He who knoweth perfectly the
things that are hid. And if while conscious of guilt, thou art
supposed by all to be pure, instead of rejoicing, thou shouldest
grieve and mourn bitterly, keeping constantly in view that
Day, in which all things will be revealed, in which the hidden
things of darkness will be brought to light.

Dost thou enjoy honour ? reject it, knowing that it renders
thee a debtor. Does no one honour thee ? thou oughtest to
rejoice at it. For God will not lay* to thy charge this,
among other things, that thou hast enjoyed honour. Seest
thou not that God upbraids Israel with this among other
Amos 2, things, by his prophet, / took of your sons for Prophets,
11,Sept,a»rf of your young men for sanctificationf Thou wilt there-
fore gain this advantage at least, that thou wilt not aggravate
thy punishment. For he who is not honoured in the present
life, who is despised, and held in no consideration, but is
insulted and scorned, gains this at least, if nothing else, that
he has not to answer for being honoured by his fellow-
servants h. And on many other accounts he gains1 by it
He is brought down and humbled, nor if be would, can he

f B. and Sav. mar. add * and con- h In this spirit Coleridge prays ' to

damnation.' be forgiven for fame.1

c One Ms. ' will lay.' The sense is 1 B. 4 will gain.' Ben. 4 has cause to

the same, as it refers to the contrary rejoice.'

caae.

Real reward lost by seeking praise of men. 289

be high-minded, ifk he takes the more heed to himself. Hom.
But he, who enjoys more honour, besides being responsible —
for great debts, is lifted up into arrogance and vainglory, and
becomes the slave of men ; and as this tyranny increases, he
is compelled to do many things which he would not

Knowing therefore that it is better to want glory, than to (4)
possess it, let us not seek for honours, but evade them when
they are offered, let us cast them from us, let us extinguish
that desire. This we have said at once to the rulers of the
Church, and to those under their rule. For a soul desirous
of honour, and of being glorified, shall not see the kingdom
of heaven. This is not my own saying. I speak not my
own words, but those of the Spirit of God. He shall not
see it, though he practise virtue. For He saith, 7%*yMatt.6,
have their reward. He then, who has no reward to re-5*
ceive, how shall he see the kingdom of heaven ? I forbid
thee not to desire glory, but I would wish it to be the true
glory, that which proceeds from God. Whose praise, it is Rom. 2,
said, is not of men, but of God. Let us be pious in secrete-
not cumbered with parade, and show, and hypocrisy. Let
us cast away the sheep's clothing, and rather let us become
sheep. Nothing is more worthless than the glory of men.
Should thou see a company of little children, mere sucklings,
wouldest thou desire glory from them? *Be thus affected
towards all men with respect to glory.

It is for this reason called vainglory. Dost thou see the
masks worn by stage-players? how beautiful and splendid
they are, fashioned to the extreme height of elegance.
Canst thou shew me any such real countenance? By no
means. What then ? didst thou ever fall in love with them ?
No. Wherefore ? Because they are empty, imitating beauty,
but not being really beautiful. Thus human glory is empty,
and an imitation of glory : it is not true glory. That beauty
only which is natural, which is within, is lasting: that which
is put on externally often conceals deformity, conceals it
from men till the evening. But when the theatre breaks up,
and the masks are taken off, each appears what he really is.

Let us therefore pursue truth, and not be as if we were on

k B. and Sar. mar. 6 but.' 1 Sav. mar. < No, thou uayest.'

U

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290 Man's worthless praise requires hard service.

Titus the stage and acting a part. For of what advantage is it,
— n* tell me, to be gazed at by a multitude ? It is vainglory, and
nothing else. For return to thy house, and to solitude, and
immediately all is gone. Thou hast gone to the market-
place, thou hast turned upon thee the eyes of all present
What hast thou gained ? Nothing. It vanished, and passed
away like dissolving smoke. Do we then love things thus
unsubstantial? How unreasonable is this! what madness!
To one thing only let us look, to the praise of God. If this
be our object, we shall never seek the praise of men ; but if
it falls to us, we shall despise, deride, and reject it We shall
be affected as those who desire gold, but receive clay. Let
not any one praise thee, for it profits nothing ; and if he
blame thee, it harms thee not. But with God praise and
blame are attended with real gain and loss, whilst all is vain
that proceeds from men. And herein we are made like unto
Johns, God, that He needs not glory from men. I receive not, said
Christ, honour from men. Is this then a light thing, tell
me ? When thou art unwilling to despise glory, say, ' By
despising it, I shall resemble God,9 and immediately thou
wilt despise it But it is impossible that the slave of glory
should not be a slave to all, more servile than slaves in
reality. For we do not impose upon our slaves such tasks,
as glory exacts from her captives. Base and shameful are
the things she makes them say, and dom, and suffer, and
when she sees them obedient, she is the more urgent in her
commands.

Let us fly then, I entreat you, let us fly from this slavery.
But how shall we be able? If we think seriously1 of what
is in this world, if we observe that things present are a
dream, a shadow, and nothing better; we shall easily over-
come this desire, and neither in little nor in great things shall
be led captive by it But if in little things we do not
despise it, we shall easily be overcome by it in the most
important Let us therefore remove far from us the sources
of it, and these are, folly, and meanness of mind, so that, if
we assume a lofty spirit, we shall be able to look beyond

m So Old Lat. and as it seems two MSS. but the reading of tbe MSB. is
not fully Ktatcd.

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True honour is that in Heaven. 291

honour from the multitude, and to extend our views to Hom.

. II

heaven, and obtain the good things there. Of which God —

grant that we may all be partakers, by the grace and loving-
kindness of our Lord Jesus Christy with Whom, &c.

u 2

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HOMILY III.

Titus i. 12, 13, 14.

One of themselves, even a prophet qf their own, said, The
Cretians are always liars, evil beasts, slow bellies. This
witness is true. Wherqfore rebuke them sharply, that
they may be sound in the faith ; Not giving heed to
Jewish fables, and commandments qf men, that turn from
the truth.

There are several questions here. First, who it was
that said this? Secondly, why Paul quoted it? Thirdly, why
he brings forward a testimony that is not correct? Let us
then offer a seasonable solution of these, having premised
some other things. For when Paul was discoursing to the
Athenians, in the course of his harangue he quoted these
Aets 17, words, To the Unknown God; and again, For we also are
23. 28. offspring^ as certain also of your own poets have said.
It was Epimenides* who said this, himself a Cretan, and
whence he was moved to say it is necessary to mention.
It is this. The Cretans have a tomb of Jupiter, with this
inscription. c Here lieth Zan, whom they call Jove.' On
account of this inscription, then, the poet ridiculing the Cre-
tans as liars, as he proceeds, introduces, to increase the
ridicule, this passage.

in Callimachus, Hymn ad Joy. v. 8. to Downes suggested, that Epimenides
whom Theodoret ascribes them. The may have borrowed from Hesiod, and
evil beasts, fyc. is found in Hesiod The- Callimachus from him.

For even a tomb, O King, of thee
They made, who never diedst, but aye shalt be.

* The words here quoted are found

Heathen testimonies against Heathenism. 293

If then this testimony is true, observe what a difficulty ! Hom.
For if the poet is true who said that they spoke falsely, in —
asserting that Jupiter could die, as the Apostle says, it is a fear-
ful thing ! Attend, beloved, with much exactness. The poet
said that the Cretans were liars for saying that J upiter was dead.
The Apostle confirmed his testimony : so, according to the
Apostle, Jupiter is immortal : for he says, this witness is tme !
What shall we say then? Or rather how shall we solve this?
The Apostle has not said this, but simply and plainly ap-
plied this testimony to their habit of falsehood. Else why
has he not added, " For even a tomb, O king, of thee, they
made ?" So that the Apostle has not said this, but only that
one had well said, The Cretians are always liars. But it is
not only from hence that we are confident that Jupiter is not
a God. From many other arguments we are able to prove
this, and not from the testimony of the Cretans. Besides,
he has not said, that in this they were liars. Nay and it is
more probable that they were deceived as to this point too b.
For they believed in other gods, on which account the Apo-
stle calls them liars.

And as to the question, why does he cite the testimonies of
the Greeks? It is because we put them most to confusion
when we bring our testimonies and accusations from their own
writers, when we make those their accusers, who are admired
among themselves. For this reason he elsewhere quotes
those words, To the Unknown God. For the Athenians, as
they did not receive all their gods from the beginning, but
from time to time admitted some others, as those from the
Hyperboreans, the worship of Pan, and the greater and
the lesser mysteries, so these same, conjecturing that besides
these there might be some other God, of whom they were
ignorant, that they might be duly devout to him also,
erected to him an altar, with this inscription, To the Un-
known God, thereby almost implying, * if there might be
some God unknown to them.' He therefore said to them,
Him whom you have by anticipation acknowledged, I de-
clare to you. But those words, We also are His offspring,
are quoted from Aratus, who having previously said, ' Earth's

b He seems to mean in thinking Jupiter a God.

Digitized by

God teache* men through what they know.

Titus paths are full of Jove, ike sea is full' — adds, For we too are
!>ia"u- His offspring, in which I conceive he shews thai we are
sprung from God. How then does Paul wrest what is said
of Jupiter to the God of the universe ? He has not transferred
to God what belongs to Jupiter. But what U applicable to
God, and was neither justly nor properly applied to Jupiter,
this he restores to God, since the name of God belongs to
Him alone, and is not lawfully bestowed upon idols.

And from what writers should he address them ? From the
Prophets? They would not have believed them. Since with
the Jews too he does not argue from the Gospels, but frooa
l Cor.9, the Prophets. For this reason he says, Unto the Jew* I
*°' 2l* became as a Jew, to them thai are without law, at without
law, to those that are under the Law, as under the Lowl
(2) Thus does God too, as in the ease of the wise men, He doea
not conduct them by an Angel, nor a Prophet, nor an Apostle,
nor an Evangelist, but how I By a star. For as their art made
them conversant with these, He made use of such means to
guide them. So in the case of the oxen, that drew the ark.
i Sam. If it goeth up by the way of hie own coast, then He hath dome
6'9' us this great evil, as their prophets suggested. Do these
prophets then speak the truth ? No; but he refutes and con*
founds them out of their own mouths. Again, in the case of
the witch, because Saul believed in her, he caused bin to
hear through her what was about to befall him. Why then
Acts 16, did Paul stop the mouth of the spirit, that said, These men
17 - are the servants qf the most high God, which shew unto us
the way qf salvation? And why did Christ hinder the
devils from speaking of Him ? In this case there was reason,
since the miracles were going on. For here it was not a star
that proclaimed Him, but He Himself; and the demons
again were not worshipped0; for it was not an image dial
spoke, that it should be fotbidden. He also suffered Balaam
to bless, and did not restrain him. Thus He every where
condescends.

And what wonder ? for He permitted opinions ernmeooa,
and unworthy of Himself, to prevail, as that He was a body
formerly d, and that He was visible. In opposition to which

« i. e. by Saul. 1 Sam. 28, 8. time when the opinions were allowed to

4 This word seem* to refer to the prevail.

Digitized by Google

Condescension. Sharp rebuke for the ill-disposed. 295

He says, God is a Spirit. Again, that He delighted in sacri- Hom.
fices, which is far from His nature. And He utters words at
variance with His declarations of Himself, and many such 24. '
things. For He no where considers His own dignity, but
always what will be profitable to us. And if a father con-
siders not his own dignity, but talks lispingly with his children,
and calls their meat and drink not by their Greek names, but
by some childish and barbarous words, much more doth God.
Even in reproving He condescends, as when He speaks by
the prophet, Hath a nation changed their gods ? And in Jer. 2,
every part of Scripture there are instances of His condescen- U*
sion both in words and actions.

Ver. 13. Wherefore rebuke them sharply y that they maybe
sound in the faith.

This he says, because their disposition was froward, deceitful,
and dissolute. They have these numberless bad qualities ; and
because they are prone to lying, deceiving, gluttonous, and
slothful, severe reproof is necessary. For such characters
will not be managed by mildness, therefore rebuke them. He
speaks not here of Gentiles, but of his own people. Sharply.
Give them, he says, a stroke that cuts deep. For one method
is not to be employed with all, but they are to be differently
dealt with, according to their various characters and disposi-
tions. He does not here have recourse to exhortation. For
as he who treats with harshness the meek and ingenuous, may
destroy them; so he who flatters one that requires severity,
causes him to perish, and does not suffer him to be re-
claimed.

That they may be sound in the faith.

This then is soundness, to introduce nothing spurious, nor
foreign. But if they who are scrupulous about meats are not
sound, but are sick and weak ; for, Them that are tveak, he Rom.
says, receive yey but not to doubtful disputations ; what can14' l*
be said of those who observe the same fasts, (with the
Jews,) who keep the sabbaths, who frequent the places
that are consecrated by them? I speak of that at Daphne*,
of that which is called the cave of Matrorra, and of that plain
in Cilicia, which is called Saturn's. How are these sound ?

c See od Stat. Hom. xvii. Tr. p. 291. note q.

296

Clean and unclean meats now a falsehood.

Titus With them a heavier stroke is necessary. Why then does he
1,14'lg* not do the same with the Romans ? Because their dispositions
were different, they were of a nobler character.

Ver. 14. Not giving heed, he says, to Jewish/able*.

The Jewish tenets were fables in two ways, because they
were imitations, and because the thing was past its season,
for such things become fables at last For when a thing
ought not to be done, and being done, is injurious, it is a
fable even as it is useless. As then those f ought not to be
regarded, so neither ought these. For this is not being sound.
For if thou believest the Faith, why dost thou add other things,
as if the Faith were not sufficient to justify ? Why dost thou
enslave thyself by subjection to the Law ? Hast thou no con-
fidence in what thou believest ? This is a mark of an unsound
and unbelieving mind. For one who is faithful does not
doubt, but such an one evidently doubts

Ver. 15. Unto the pure he says, all things are pure.

Thou seest that this is said to a particular purpose.

But unto them that are defiled and unbelieving is nothing
pure.

Things then are not clean or unclean from their own na-
ture, but from the disposition of him who partakes of them.

But even their mind and conscience is defiled.

Ver. 16. They profess that they know Qod; but in works they
deny Him, being abominable, and disobedient, and to every
good work reprobate.

The swine therefore is clean. Why then was it forbidden
as unclean ? It was not unclean by nature ; for, all things are
pure. Nothing is more unclean than a fish, inasmuch as it
even feeds upon human flesh. But it was permitted and con-
sidered clean. Nothing is more unclean than a bird, for it
1 eats worms ; or than a stag, which is said to have its name1
from eating serpents. Yet all these were eaten. Why then
was the swine forbidden, and many other things ? Not be-
cause they were unclean, but to check excessive luxury. But
had this been said, they would not have been persuaded;
they were restrained therefore by the fear of uncleanness. For
tell me, if we inquire nicely into these things, what is more

* i. e. heathen fables.

An impure conscience defiles all things.

297

unclean than wine ; or than water, with which they mostly Hom.
purified themselves? They touched not the dead, and yet- —
they were cleansed by the dead, for the victim was dead, and
with that they were cleansed. This therefore was a doctrine
for children. In the composition of wine, does not dung form
a part ? For as the vine draws moisture from the earth, so
does it from the dung that is thrown upon it. In short,
if we wish to be very nice, every thing is unclean, otherwise
if we please not to be nice, nothing is unclean. Yet all
things are pure. God made nothing unclean, for nothing is
unclean, except sin only. For that reaches to the soul, and
defiles it. Other nncleanness is human prejudice.

But unto them that are defiled and unbelieving is nothing
pure ; but even their mind and conscience is defiled.

For how can there be any thing unclean among the pure ?
But he that has a weak soul makes every thing unclean, and
if there be set abroad a scrupulous inquiry into what is clean
or unclean, he will touch nothing. For even these things are
not clean, I speak of fish, and other things, according to their
notions ; (for their mind and conscience, he says, is defiled,)
but all are impure. Yet Paul says not so ; he turns the whole
matter upon themselves. For nothing is unclean, he says, but
themselves, their mind and their conscience ; and nothing is
more unclean than these' ; but an evil will is unclean.

They profess that they know Qod> but in works they deny
Him, being abominable and disobedient, and unto every good
work reprobate.

ii. 1. But speak thou the things that become sound doctrine.
This then is uncleanness. They are themselves unclean.
But be not thou silent on that account. Do thy part,
although they may not receive thee. Advise and counsel
them, though they may not be persuaded. Here he censures
them more severely. For they who are mad imagine that
nothing stands still, yet this arises not from the objects that
are seen, but from the eyes that see. Because they are un-
steady and giddy, they think that the earth turns round with
them, which yet turns not, but stands firm. The derange-
ment8 is of their own state, not from any affection of the ele-

8 B. ' none of these things is un- h al. the notion, vriN», and so B.

clean.'

it is better than kwi**m.

298 True purity cannot be defiled from without.

Titus merit. So it is here, when the soul is unclean, it thinks all
2' — things unclean. Therefore scrupulous observances are no
mark of purity, but it is the part of purity to be bold in all
things. For he that is pure by nature ventures upon all
things, they that are defiled, upon nothing. This we may
say against Marcion. Seest thou that it is a mark of purity
to be superior to all defilement, to touch nothing implies
impurity. This holds even with respect to God. That He
assumed flesh is a proof of purity ; if through fear He had
not taken it, there would have been defilement He who
eats not things that seem unclean, is himself unclean and
weak, he who eats, is neither. Let us not call such pore,
they are the unclean. He is pure, who dares to feed upon
all things. All this caution we ought to exercise towards
the things that defile the soul. For that is uncleanness, that
is defilement None of these things is so. Those who have
a vitiated palate think what is set before them is unclean,
but this is the effect of their disorder. It becomes us there-
fore to understand the nature of things pure, and things
unclean.

(4) What then is unclean ? Sin, malice, covetousness, wicked-
Moral. ness1. As it is written: Wash you, make you clean, put
Pi. 51, " away the evil of your doings. Create in me a clean hearty
U52 O God. Depart ye, depart ye, go ye out from thence, touch
li. 1 no unclean thing. These observances were emblems of
purifications k. Touch not a dead body, it is said. For sin is
such, it is dead and offensive. The leper is unclean. For
sin is a leprosy, various and multiform. And that they had
this meaning, appears from what follows. For if the leprosy
is general, and overspreads the whole body, he is clean ; if it
is partial, he is unclean. Thus you see that what is various
and changeable is the unclean thing. He again whose seed
passes from him is unclean, consider one that is so in soul,
casting away his seed. He who is uncircumcised is unclean.
These things are not allegorical 1 but typical, for he who does
not cut off the wickedness of his heart is the unclean person.

1 Say. fornication, but c«»»#i« is re- i\*hU for Ixxnytfm. ' These things

petted in the next quotation, and has are not troth, bat types,' which is his

most authority. usual way of speaking. Just above,

k al. of unelsanaesses. Savile's text is followed.

> This hardly makes sense. Read

Legal uncleanness typical of sin.

299

He who worketh on the Sabbath is to be stoned, that is, he Ho*,
who is not at all times devoted to God, shall perish*. You lllt
see how many varieties of uncleanness there are. The
woman in childbed is unclean. Yet God made child-birth,
and the seed of copulation. Why then is the woman un-
clean, unless something further was intimated ? And what
was this ? He intended to produce piety in the soul, and to
deter it from fornication For if she is unclean who has
borne a child, much more she who has committed fornication.
If to approach his own wife is not altogether pure, much less
to have intercourse with the wife of another. He who
attends a funeral is unclean, much more he who has mixed
in war and slaughter. And many kinds of uncleanness would
be found, if it were necessary to recount them all. But
these things are not now required of us. But all is trans-
ferred to the soul.

For bodily things are nearer to us, from these therefore he
introduced instruction. But it is not so now. For we ought
not to be confined to figures, and shadows, but to adhere to
the truth, and to uphold it : sin is the unclean thing. From
that let us flee, from that let us abstain. If thou corneal near EcoIqs.
ity it will bile* thee. Nothing is more unclean than covet-21* 2#
ousness. Whence is this manifest ? From the facts them-
selves. For what does it not defile? the hands, the soul,
the very house where the ill-gotten treasure is laid up. But
the Jews consider this as nothing. And yet Moses carried
off the bones of Joseph. Samson drank from the jawbone
of an ass, and ate honey from the lion, and Elijah was
nourished by ravens, and by a widow woman. And tell
me, if we were to be precise about these things, what can be
more unclean than our books, which are made of the skins of
animals? The fornicator, then, is not the only one that is
unclean, but others more than he, as the adulterer. But both
the one and the other are unclean, not on account of the
intercourse, (for according to that reasoning a man cohabit-
ing with his own wife would be unclean,) but because of the
wickedness of the act, and the injury done to his neighbour

» See on Stat Horn. xii. Tr. p. 209. ■ Sav. l^iw, which reading Ben.
note i. Where it appears that he does unaccountably neglects, having iigirw
not exclude a reference to the Lord's and in Lat. nucipiet.

Day,

300 Nothing unclean but transgression.

in his nearest interests. Dost thou see that it is wickedness
that is unclean ? He who had two wives was not unclean,
and David who had many wives was not unclean. But
when he had one unlawfully, he became unclean. Why?
Because he had injured and defrauded his neighbour. And
the fornicator is not unclean on account of the intercourse,
but on account of the manner of it, because it injures the
woman, and they injure one another, making the woman
common, and subverting the laws of nature. For she ought
, to be the wife of one man, since it is said, Male and female
created He them. And, they twain shall be one flesh. Not
' those many,' but they twain shall be one flesh. Here then
is injustice, and therefore the act is wicked. Again, when
anger exceeds due measure, it makes a man unclean, not in
itself, but because of its excess. Since it is not said, He
that is angry9 merely, but angry without a cause. Thus
every way to desire overmuch is unclean, for it proceeds
from a greedy and irrational disposition. Let us therefore
be sober, I beseech you, let us be pure, in that which is real
purity, that we may be thought worthy to see God, through
Jesus Christ our Lord, with Whom, &c.

Digitized by

HOMILY IV.

Titus ii. 2 — 5.

That the aged men be sober, grave, temperate, sound in faith,
in charity, in patience. The aged women likewise, that
tliey be in behaviour as becometh holiness, not false ac-
cusers, not given to much wine, teachers of good things;
That they may teach the young women to be sober, to love
their husbands, to love their children, To be discreet,
chaste, keepers at home, good, obedient to their own hus-
bands, that the word of God be not blasphemed.

There are some failings which age has, that youth has
not. Some indeed it has in common with youth, but in addi-
tion it has* a slowness, a timidity, a forgetfulness, an insensi-
bility, and an irritability. For this reason he exhorts old
men concerning these matters, to be vigilant*. For there
are many things which at this period make men otherwise
than vigilant, especially what I mentioned, their general
insensibility, and the difficulty of stirring or exciting them.
Wherefore he also adds, grave, temperate. Here he means
prudent. For temperance is named from the well-tempered
mind. For there are, indeed there are, among the old, some *****
who rave and are beside themselves, some from wine, and
some from sorrow. For old age makes them narrowminded.

Sound in faith, in charity, in patience.

He has well added in patience, for this quality more espe-
cially befits old men.

• Ms. Colb. And youth indeed has b mfflXfa* E. V. sober.
many faults, old age however has.

302 Duties of women, old, young, and married.

Titos Ver. 8. The aged women likewise, that they be in behaviour
a> 3* 4* as become th holiness.

That is, that in their very dress and carriage they exhibit
modesty.

Not false accusers, not given to much wine.

For this was particularly the vice of women and of old
age. For from their natural coldness at that period of life
arises the desire of wine, therefore he directs his exhortation
to that point, to cut off all occasion of drunkenness, wishing
them to be far removed from that vice, and to escape the
ridicule that attends it. For the fumes mount more easily
from beneath, and the membranes (of the brain) receive the
mischief from their being impaired by age, and this espe-
cially causes intoxication. Yet wine is necessary at this age,
because of its weakness, but much is not required. Nor
do young women require much, though for a different reason,
because it kindles the flame of lust.

Teachers qf good things.

And yet thou forbiddest a woman to teach ; how dost thou
1 Tim, command it here, when elsewhere thou sayest, / suffer not
' * a woman to teach ? But mark what he has added, Nor to
usurp authority over the man. For at the beginning it was
permitted to men to teach both men and women. But to
women it is allowed to instruct by discourse at hbme. But
they are no where permitted to preside, nor to extend their
speech to great length, wherefore he adds, Nor to usurp
authority over the man.

Ver. 4. That they may teach the young women to be sober.
(2) Observe how he binds the people together, how he subjects
the younger women to the elder. For he is not speaking
there of daughters, but merely in respect of age. Let each
of the elder women, he means, teach any one that is younger
to be sober.

To love their husbands.

This is the chief point of all that is good in a household,
Ecclua. a man and his wife that agree together. For where this
' ' exists, there will be nothing that is unpleasant For where the
head is in harmony with the body, and there is no disagree-
ment between them, how shall not all the other members be
at peace? For when the rulers are at peace, who is there to

A heathen husband may be won by Christian behaviour. 303

divide and break up concord? as on the other hand, where Hon.

these are ill disposed to each other, there will be no good '—

order in the house. This then is a point of the highest im-
portance, and of more consequence than wealth, or rank, or
power, or aught else. Nor has he said merely to be at peace,
but to love their husbands. For where love is, no discord
will find admittance, far from it, other advantages too spring

To love their children. This is well added, since she who
loves the root, will much more love the fruit.

To be discreet, chaste, keepers at home, good. All these
spring from love. They become good, and keepers at home,
from affection to their husbands.

Obedient to their own husbands, that the word qf God be
not blasphemed.

She who despises her husband, neglects also her house ;
but from love springs great soberness, and all contention is
done away. And if he be a Heathen, he will soon be per-
suaded ; and if he be a Christian, he will become a better
man. Seest thou the condescension of Paul ? He who in
every thing would withdraw us from worldly concerns, here
bestows his consideration upon domestic affairs. For when
these are well conducted, there will be room for spiritual
things, but otherwise, they too will be marred. For she who
keeps at home will be also sober, she that keeps at home will
be also a prudent manager, she will have no inclination for
luxury, unseasonable expenses, and other such things.

That the word qf Ood, he says, be not blasphemed.

See how his first concern is for the preaching of the word,
not for worldly things; for when he writes to Timothy, he
says, that we may lead a quiet and peaceable life in all god- 1 Tim.
liness and honesty ; and here, that the word qf Ood, and the '
doctrine, be not blasphemed. For if it should happen that a
believing woman, married to an unbeliever, should not be vir-
tuous, the blasphemy is usually carried on to God ; but if she
be of good character, the Gospel obtains glory from her, and
from her virtuous actions. Let those women hearken who are
united to wicked men or unbelievers; let them hear, and learn
to lead them to godliness by their own example. For if
thou gain nothing else, and do not attract thy husband to

up.

304 The Teacher's duly. Power of his Example.

Titus embrace right doctrines, yet thou hast stopped his mouth,
' - and dost not allow him to blaspheme Christianity; and this is
no mean thing, but great indeed, that the doctrine should be
admired through our conversation.

Ver. 6. Young men likewise exhort to be soberminded.

See how he every where recommends the observance of
decorum. For he has committed to women the greater part
in the instruction of women, having appointed the elder to
teach the younger. But the whole instruction of men he
assigns to Titus himself. For nothing is so difficult for that
age as to overcome unlawful pleasures. For neither the love
of wealth, nor the desire of glory, or any other thing so much
solicits the young, as fleshly lust. Therefore passing over
other things, he directs his admonition to that vital point.
Not however that he would have other things neglected;
for what says he ?

Ver. 7. In all things shewing thyself a pattern of good
works.

Let the elder women, he says, teach the younger, but do
thou thyself exhort young men to be soberminded. And
let the lustre of thy life be a common school of instruction, a
pattern of virtue to all, publicly exhibited, like some original
model, containing in itself all beauties, affording examples
whence those who are willing may easily imprint upon
themselves any of its excellencies.

In doctrine shewing uncorruptness, gravity, sincerity.

Ver. 8. Sound speech that cannot be condemned ; that he
that is of the contrary part may be ashamed, having no evil
thing to say of you.
(3) By him that is of the contrary part, he means the devil,
and every one who ministers to him. For when the life is
illustrious, and the discourse corresponds to it, being meek
and gentle, and affording no handle to the adversaries, it is
of unspeakable advantage. Of great use then is the ministry
of the word, not any common word, but that which is
approved, and cannot be condemned, affording no pretext to
those who are willing to censure it.

Ver. 9. Exhort servants to be obedient to their own
masters, and to please them well in all things.

Dost thou see what he has previously said, that he that is

A Christian life will be admired in a slave. 305

qf the contrary part may be ashamed, having no evil thing Hon.

to say of you. He therefore is deserving of condemnation,

who under pretence of continence separates wives from their
husbands, and he who under any other pretext takes away
servants from their masters. This is not speech that cannot
be condemned, but it gives great handle to the unbelieving,
and opens the mouths of all against us.
Not answering again.

Ver. 10. Not purloining, but shewing all good fidelity,
thut they may adorn the doctrine of God our Saviour in all
things.

Thus he has well said in another place, Doing service as
to the Lord, and not to men. For if thou servest thy master
with good will, yet the occasion of this service proceeds from
thy fearc, and he who with so great fear renders Him service,
shall receive the greater reward. For if he restrain not his
hand, or his unruly tongue, how shall the Gentile admire the
doctrine that is among us ? But if they see their slave, who
has been taught the philosophy of Christ, displaying more
self-command thau their own philosophers, and serving with
all meekness and good will, he will in every way admire the
power of the Gospel. For the Greeks judge not of doctrines
by the doctrine itself, but they make the life and conduct
the test of the doctrines. Let women therefore and servants
be their instructors by their conversation. For both among
themselves, and every where, it is admitted that the race of
servants is passionate, not open to impression, intractable,
and not very apt to receive instruction in virtue, not from
their nature, God forbid, but from their ill breeding*1, and
the neglect of their masters. For those who rule them care
about nothing but their own service; or if they do sometimes
attend to their morals, they do it only to spare themselves
the trouble that would be caused them by their fornication,
their thefts, or their drunkenness, and being thus neglected
and having no one to concern himself about them, they
naturally sink into the very depths of wickedness. For if
under the direction of a father and mother, a guardian, a
master, and teacher, with suitable companions, with the

* i. e. of God.

d Colb. way of lif*.

X

806 Moral disadvantages of the state of slavery.

Tituh honour of a free condition, and many other advantages; it is
a* 1 ' difficult to escape intimacies with the wicked, what can we
expect from those who are destitute of all these, and are
mixed up with the wicked, and associate fearlessly with
whomsoever they will, no one troubling herself about their
friendships ? What sort of persons do we suppose they will
be? On this account it is difficult for any servant to be
good, especially when they have not the benefit of instruction
either from those without or from ourselves. They do not
converse with free men of orderly conduct, who have a great
regard for their reputation. For all these reasons it is a
difficult and surprising thing that there should ever be a
good servant.

When therefore it is seen that the power of religion, impos-
ing a restraint upon a class naturally so self-willed, has ren-
dered them singularly well behaved and gentle, their masters,
however unreasonable they may be, will form a high opinion
of our doctrines. For it is manifest, that having previously
infixed in their souls a fear of the Resurrection, of the Judg-
ment, and of all those things which we are taught by our
philosophy to expect after death, they have been able to re-
sist wickedness, having in their souls a settled principle to
counterbalance the pleasures of sin. So that it is not by
chance or without reason, that Paul shews so much consider-
ation for this class of men: since the more wicked they are,
the more admirable is the power of that preaching which re-
forms them. For we then most admire a physician, when
he restores to a healthy and sane state one who was de-
spaired of, whom nothing benefited, who was unable to com-
mand his unreasonable desires, and wallowed in them. And
observe what he most requires of them ; the qualities which
contribute most to their masters9 ease.

Not answering again, not purloining ; that is, to shew all
good will in matters intrusted to them, to be particularly
faithful in their masters' concerns, and obedient to their com-
mands.

(4) Do not therefore think that I enlarge upon this subject
Moral, without a purpose. For the rest of my discourse will be ad-
dressed to servants. Look not to this, my good friend, that
thou servest a man, but that thy service is to God, that thou

Joseph won the confidence of a Heathen master. 307

adomest the Gospel. Then thou wilt undertake every thing Hom,
in obedience to thy master, bearing with him, though impatient, IV*
and angry without a cause. Consider that thou art not
gratifying him, but fulfilling the commandment of God ; then
thou wilt easily submit to any thing. And what I have said
before, I repeat here, that when our spiritual state is right,
the things of this life will follow. For a servant, so tractable
and so well disposed, will not only be accepted by God, and
made partaker of those glorious crowns, but his master him-
self, whom he serves so well, even though he be brutish and
stone-hearted, inhuman and ferocious, will commend aud ad-
mire him, and will honour him above all the rest, and will
set him over their heads, though he be a Gentile.

And that servants are required to be thus disposed towards
a Gentile master, I will shew you by an example. Joseph, who
was of a different religion from the Egyptian, was sold to the
chief cook6. What then did he ? When he saw the young
man was virtuous, he did not consider the difference of their
religion, but loved and favoured and admired him, and com-
mitted the others to his superintendence, and knew nothing
of the affairs of his own house because of him. Thus he was
a second master, and even more of a master than his lord, for
he knew more of his master's affairs than his master himself.
And even afterwards, as it seems to me, when he believed the
unjust accusation framed against him by his wife, yet from his
former regard for him, retaining a respect for that just man,
he satisfied his resentment with imprisonment. For if he
had not greatly reverenced and esteemed him from his former
conduct, he would have thrust his sword through his body,
and dispatched him at once. For jealousy is the rage qf a pny. e9
man; therefore he will not regard any ransom, neither will he 34, 35,
rest content, though thou givest many gifts. And if such is
the jealousy of men in general, much more violent must it
have been with him, an Egyptian and barbarian, and injured
as he thought by one whom he had honoured. For you all
know that injuries do not affect us in the same way from all
persons, but that those grieve us most bitterly and deeply
which proceed from those who were well-affected toward us,

« So LXX, Gen. 39, 1. corop. on Stat. Hom. xix. II. Tr. p. 316, and note p.

x 2

308 Joseph honoured in prison, though all teas against him*

Tituh who had trusted us and whom we had trusted, and who had

2 16

— - — - received many kindnesses from us. He did not consider
with himself, nor say, What! have I taken a servant into
my house, shared with him my substance, made him free,
and even greater than myself, and is this the return that
he makes me ? He did not say this, so much was his mind
prepossessed by his previous respect for him.

And what wonder if he enjoyed so much honour in the
house, when we see what great regard he obtained even in a
prison. You know how practised in cruelty are the dis-
positions of those who have the custody of prisons. They
profit by the misfortunes of others, and harass those whom
others support in their afflictions, making a gain of them that
is truly deplorable, with a more than brutal cruelty. For
they take advantage of those wretched circumstances which
ought to excite their pity. And we may further observe, that
they do not treat in the same manner all their prisoners; for
those who are confined upon accusation only, and who are
injuriously treated, they perhaps pity, but they punish with
numberless inflictions those who are imprisoned for shameful
and atrocious crimes. So that the keeper of the prison not
only from the manner of such men might have been expected
to be inhuman, but from the cause for which he was impri-
soned. For who would not have been incensed against a
young man, who having been raised to so great honour, was
charged with requiting such favours by a base attempt upon
his master's wife. Would not the keeper, considering these
things, the honour to which he had been raised, and the
crime for which he was imprisoned, would he not have treated
him with more than brutal cruelty ? But he was raised above
all these things by his hope in God. For the virtue of the
soul can mollify even wild beasts. And by the same meekness
which had gained his master, he captivated also the keeper
of the prison. Thus Joseph was again a ruler, he ruled in
the prison as he had ruled in the house. For since he was
destined to reign, it was fit that he should learn to be
governed, and while he was governed he became a governor,
and presided in the house.
(5) For if Paul requires this of one who is promoted to a Church,

1 iXjM>*iM», literally 1 dragged,' see on Stat. Horn. i. 16. Tr. p. 18.

The family a model for all government. 309

saying, If a man know not how to rule his own house, how Hom.
shall he take care of the Church qf God? it was fit that he x Tim*
who was to be a governor, should first be an excellent ruler 3, 5.
of the house. He presided over the prison, not as over a
prison, but as if it had been a house. For he alleviated the
calamities of all, and took charge of those who were imprisoned
as if they had been his own members, not only taking an
interest in their misfortunes and consoling them, but if he
saw any one absorbed in thought, he went to him and inquired
the cause, and could not bear even to see any one dejected,
or be easy till he had relieved his dejection. Such love as
this, many a one has not shewn even to his own children.
And to these things may be traced the beginning of his good
fortune. For our part must go before, and then the blessing of
God will follow.

For that he did shew this care and concern we learn from
the story. He saw, it is said, two eunuchs who had been
cast into prison by Pharaoh, his chief butler and chief baker,
and he said, Wherefore look ye so sadly to-day ? And not Gen.40,
from this question only, but from the conduct of these men,
we may discern his merit. For, though they were the officers
of the king, they did not despise him, nor in their despair did
they reject his services, but they laid open to him all their
secret, as to a brother who could sympathize with them.

And all this has been said by me to prove, that though the
virtuous man be in slavery, in captivity, in prison; though
he be in the depth of the earth, nothing will be able to over-
come him. This I have said to servants, that they may learn
that though they have masters that are very brutes, as this
Egyptian, or ferocious as the keeper of the prison, they may
gain their regard, and though they be heathen as they were,
or whatever they be, they may soon win them to gentleness.
For nothing is more engaging than good manners, nothing
more agreeable and delightful than meekness, gentleness, and
obedience. A person of this character is suitable to all. Such
an one is not ashamed of slavery, he does not avoid the poor,
the sick, and the infirm. For virtue is superior, and prevails
over every thing. Aud if it has such power in slaves, how
much more in those who are free ? This then let us practise,,
whether bond or free, men or women. Thus we shall be

810

Bad men overawed 4y virtue.

Titus loved both by God and men ; and not only by virtuous men,
2' 16* but by the wicked; nay by them more especially, for they
more especially honour and respect virtue. For as those who
are under rule stand most in awe of the meek, so do the
vicious most revere the virtuous, knowing from what they
themselves have fallen. Since such then is the fruit of virtue,
this let us pursue, and attain. If we adhere to this, nothing
will be formidable, but all things easy and manageable. And
though we pass through the fire and through the water, all
things yield to virtue, even death itself. Let us then be
zealous in the pursuit of it, that we may attain the good things
to come, in Jesus Christ our Lord, with Whom, &c.

HOMILY V.

Titus ii. 11—14.

For the grace qf Ood that bringeth salvation hath appeared
unto all men, Teaching them that, denying ungodliness and
worldly lusts, toe should live soberly, righteously, and
godly, in this present world; Looking for that blessed
hope, and the glorious appearing of the great Ood and our
Saviour Jesus Christ; Who gave Himself for us, that He
might redeem us from all iniquity, and purify unto Him-
self a peculiar people, zealous qf good works.

Having demanded from servants so great virtue, for it is
great virtue to adorn the doctrine of our God and Saviour in
all things, and charged them to give no occasion of offence to
their masters, even in common matters, he adds the just
cause, why servants should be such : For the grace of Ood,
that bringeth salvation, hath appeared. Those who have
God for their Teacher % may well be such as I have described,
seeing their numberless sins have been forgiven to them. For
you know that in addition to other considerations, this in no
common degree awes and humbles the soul, that when it had
innumerable sins to answer for, it received not punishment,
but obtained pardon, and infinite favours. For if one, whose
servant had committed many offences, instead of scourging
him with thongs, should grant him a pardon for all those, but
should require an account of his future conduct, and bid him
beware of falling into the same faults again, and should

• Colb. a Divine Teacher.

312 Grace to deny worldly lusts given tcith pardon.

Titus bestow high favours upon him, who do you think would not
~,ll"u< be overcome at hearing of such kindness ? But do not think
that grace stops at the pardon of former sins — it secures us
against them in future, for this also is of grace. Since if He
were never to punish those who still do amiss, this would not
be so much grace, as encouragement to evil and wickedness.

For the grace of God, he says, hath appeared, teaching
us that, denying ungodliness and worldly lusts, toe should
live soberly, righteously, and godly in the present world;
looking for the blessed hope, and the glorious appearing qf
the great God and our Saviour Jesus Christ. See, how to-
gether with the rewards he places the virtue. And this is of
grace, to deliver us from worldly things, and to lead us to
Heaven. He speaks here of two appearings ; for there are
two; the first of grace, the second of retribution aud justice.
That denying ungodliness, he says, and worldly lusts.
See here the foundation of all virtue. He has not said
* avoiding,1 but denying. Denying implies the greatest dis-
tance, the greatest hatred and aversion. With as much reso-
lution and zeal as they turned from idols, with so much let
them turn from vice itself, and worldly lusts. For these too
are idols, that is, worldly lusts, and covetousness, and this
be names idolatry. Whatever things are useful for the pre-
sent life are worldly lusts b, whatever things perish with
the present life are worldly lusts. Let us then have nothing
to do with these. Christ came, ' that we should deny un-
xiA&umi godliness V Ungodliness relates to doctrines, worldly lusts to
a wicked life.

And should live soberly, righteously, and godly in the pre*
sent world.

(2) Dost thou see, what I always affirm, that it is not sobriety
only to abstain from fornication, but that we must be free
from other passions. So then he who loves wealth is not
sober. For as the fornicator loves women, so the other loves
money, and even more inordinately, for he is not impelled by
V*{«cA#so strong a passion. And he is certainly a more powerless*
charioteer who cannot manage a gentle horse, than he who
cannot restrain a wild and unruly one. What then ? says he,

h 2 Mm. add, whatever things go not with as to heaven are worldly last*.

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Love of money the worse as not a natural Passion. 313

is the love of wealth weaker than the love of women ? This Hom.

is manifest from many reasons. In the first place, lust —

springs from the necessity of nature, and what arises from this
necessity must be difficult to restrain, since it is implanted
in our nature. Secondly, because the ancients had no re-
gard for wealth, but for women they had great regard, in re-
spect of their chastity. And no oue blamed him who coha-
bited with his wife according to law, even to old age, but all
blamed him who hoarded money. And many of the Heathen
philosophers despised money, but none of them were indif-
ferent to women, so that this passion is more imperious than
the other. But since we are addressing the Church, let us
not take our examples from the Heathens, but from the
Scriptures. This then the blessed Paul places almost in the
rank of a command. Having food and raiment, let us be iTim.6,
therewith content*. But concerning women he says,8.
Defraud ye not one the other y except it be with consent — I Cor. 7,
and come together again. And you see him often laying6,
down rules for a lawful intercourse, and he permits the enjoy-
ment of this desire, and allows of a second marriage, and
bestows much consideration upon the matter, and never pu-
nishes on account of it. But he every where condemns him
that is fond of money. Concerning wealth also Christ often
commanded that we should avoid the corruption of it, but
He says nothing about abstaining from a wife. For hear
what He says concerning money ; Whosoever forsaketh not LukeH,
all that he hath ; but he no where says, 4 Whosoever forsaketh
not his wife;' for he knew how imperious that passion is.
And the blessed Paul says, Marriage is honourable in all9 Heb.13,
and the bed undefiled; but he has no where said that the4,
care of riches is honourable, but the reverse. Thus he says
to Timothy, They that will be rich fall into temptation antf iTim.6,
a snare, and into many foolish and hurtful lusts. He says9*
not, they that will be covetous, but, they that will be rich.

And that you may learn from the common notions the true
state of this matter, it must be set before you generally. If a
man were once for all deprived of money, he would no longer

c 2 Mss. and Old Lat. add, " And no commandment of the Lord." Which
about virgins what says he ? J have Montf. rejects with little reason.

314 Avarice inexcusable. Hope of Christ's appearing.

Titus be tormented with the desire of it, for nothing so much causes
— — - the desire of wealth, as the possession of it. But it is not so
with respect to lust, but many who have been made eunuchs
have not been freed from the flame that burned within them,
for the desire resides in other organs, being seated inwardly
in our nature. To what purpose then is this said ? Because
the covetous is more intemperate than the fornicator, inas-
much as the former gives way to a weaker passion. Indeed
it proceeds less from passion than from baseness of mind.
But lust is natural, so that if a man does not approach a
woman, nature performs her part and operation. But there
is nothing of this sort in the case of avarice.

That we should live godly in this present world.

And what is this hope ? what the reward of our labours i

Looking for the blessed hope and the appearing.

For nothing is more blessed and more desirable than that
appearing. Words are not able to represent it, the blessings
thereof surpass our understanding.

Looking for the blessed hope and glorious appearing of
our great God and Saviour d.

Where are those who say that the Son is inferior to the
Father?

Our great God and Saviour. He who saved us when we
were enemies. What will He not do then when He has
us approved c ?

I7ie great God. When he says great with respect to God,
1 <fc*#x£. he says it not comparatively but absolutely after Whom no
rtH one is great, since it is relative. For if it is relative, He is
great by comparison, not great by nature. But now He is
incomparably great.

Ver. 14. Who gave Himself for us, that He might redeem
us from all iniquity, and purify unto Himself a peculiar
people.

Peculiar : that is, selected from the rest, and having
nothing in common with them.

d This is the meaning, as Middleton He received us when not approved.'
has shewn. The English Version, The so that this would be, 1 how will be

,» j i X • ' *»wuiu iw, now will DO

great God and our Saviour, is ambigu- not punish us if he finds us not ap-

0U8« t m proved ;' but B. has not the negative,

• Edd. §um tv*0*4u$Zrr*f \*(l»r. The which Downes had rejected,
order does not admit the sense, 4 seeing

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Some sins to be checked with authority.

315

Zealous qf good works.

Hom.
v.

Dost thou see that our part is necessary, not merely works, — '—
but zealous; we should with all alacrity, with a becoming
earnestness, go forward in virtue. For when we were weighed
down with evils, and incurably diseased, it was of His loving-
kindness that we were delivered. But what follows after this
is our part as well as His.

Ver. 15. These things speak and exhort, and rebuke with
all authority.

These things speak, and exhort. Do you see how he
charges Timothy? Reprove, rebuke, exhort. But here,
Rebuke with all authority. For the manners of this people
were more stubborn, wherefore he orders them to be re-
buked more roughly, and with all authority. For there
are some sins, which ought to be prevented by command.
We may with persuasion advise men to despise riches, to
be meek, and the like. But the adulterer, the fornicator,
the defrauder, ought to be brought to a better course by
command. And those who are addicted to augury and
divination, and the like, should be corrected with all au-
thority. Observe how he would have him insist on these
things with independence, and with entire freedom1. 'ty*™*

Let no man despise thee. But

Chap. iii. 1. Put them in mind to be subject to principa-
lities and powers, to obey magistrates, to be ready to every
good work, to speak evil qf no man, to be no brawlers.

What then ? even when men do evil, may we not revile
them ? nay, but to be ready to every good work, to speak evil
of no man. Hear the exhortation, To speak evil of no man.
Our lips should be pure from reviling. For if our reproaches
are true, it is not for us to utter them, but for the Judge to
inquire into the matter. For why, he says, dost thou judge R°m'
thy brother? But if they are not true, how great the firef. '
Hear what the thief says to his fellow thief. For we are also Lu*e

23 40

in the same condemnation. We are running the same '
hazard*. If thou revilest others, thou wilt soon fall into the
same sins. Therefore the blessed Paul admonishes us : Let |0Cor'
him that standeth, take heed lest he fall. y

f i. e. hereafter. See Horn. i. on Tit. i. 4. p. 277. 1 how great a flame.'

316 Gentleness comes of thinking what we once were.

Titus To be no brawlers, but gentle, shewing all meekness unto
*±±±allmen.

Unto Greeks and Jews, to the wicked and the evil. For
when he says, Let him that standeth take heed lest he fall,
he wakens their fears from the future ; but here, on the
contrary, he exhorts them from the consideration of the past,
and the same in what follows ;

Ver. 3. For we ourselves also were sometimes foolish.

Thus also he does in his Epistle to the Galatians, where
GaU,3.he says, Even so we, when we were children, were in bondage
under the elements of the world. Therefore he says, Re-
vile no one, for such also thou wast thyself.

For we ourselves also were sometimes foolish, disobedient,
deceived, serving divers lusts and pleasures, living in malice
and envy, hateful, and hating one another.

Therefore we ought to be thus to all, to be gently disposed.
For he who was formerly in such a state, and has been
delivered from it, ought not to reproach others, but to pray,
to be thankful to Him who has granted both to him and
them deliverance from such evils. Let no one boast ; for
all have sinned. If then, doing well thyself, thou art inclined
to revile others, consider thy own former life, and the uncer-
tainty of the future, and restrain thy anger *. For if thou
hast lived virtuously from thy earliest youth, yet nevertheless
thou mayest have many sins; and if thou hast not, as thou
thinkest, consider that this is not the effect of thy virtue, but
of the grace of God. For if He had not called thy fore-
fathers, thou wouldest have been disobedient See here how
he mentions every sort of wickedness* How many things
has not God dispensed by the Prophets and all other means?
have we heard ?

For we, he says, were once deceived.

Ver. 4. But after that the kindness and love of God our
Saviour toward man appeared. How? Not by works of
righteousness which we have done, but according to His
mercy He saved us, by the trashing of regeneration, and
renewing of the Holy Ghost.
» /3i0«. Strange ! How were we drowned 1 in wickedness, so that
^^we could not be purified, but needed a new birth ? For this

t Colb. and Old Lat. impulse.

Regeneration by grace. Man before the Gospel. 817

is implied by Regeneration. For as when a house is in a Hon.
ruinous state no one places props under it, nor makes any —
addition to the old building, but pulls it down to its found-
ations, and rebuilds it anew ; so in our case, God has not
repaired us, but has made us anew. For this is the renewing
of the Holy Ghost. He has made us new men. How ? By
His Spirit; and to shew this further, he adds,

Ver. 6. Which He shed on us abundantly through Jesus
Christ our Saviour.

Thus we need the Spirit abundantly.

That being justified by His grace — again by grace and
not by debt — we may be made heirs according to the hope of
eternal life.

At the same time there is an incitement to humility,
and a hope for the future. For if when we were so aban-
doned, as to require to be born again, to be saved by grace,
to have no good in us, if then He saved us, much more will
He save us in the world to come.

For nothing was worse than the brutality of mankind before (4)
the coming of Christ. They were all affected towards each
other as if enemies and at war. Fathers slew their own sons,
and mothers were mad against their children. There was no
order settled, no natural, no written law; every thing was sub-
verted. There were adulteries continually, and murders, and
things if possible worse than murders, and thefts; indeed we
are told by one of the heathen, that this practice was esteemed
a point of virtue. And naturally, since they worshipped a
god1 of such character. Their oracles frequently required » Mer-
them to put such and such men to death. Let me tell you 0,117
one of the stories of that time. One Androgeus, the son of
Minos, coming to Athens, obtained a victory in wrestling, for
which he was punished and put to death. Apollo therefore,
remedying one evil by another, ordered twice seven youths to
be executed on his account. What could be more savage
than this tyrannical command ? And it was executed too.
A man undertook to atone the mad rage of the demon, and
slew these young men, because the deceit of the oracle pre-
vailed with them. But afterwards, when the young men
resisted and stood upon their defence, it was no longer done.
If now it had been just, it ought not to have been prevented,

318

Horrid and unnatural vices of the Heathen.

Titos but if unjust, as undoubtedly it was, it ought not to have been
3> 6* commanded at all. Then they worshipped boxers and
wrestlers. They waged constant wars in perpetual succes-
sion, city by city, village by village, house by house.
They were addicted to the love of boys, and one of their
wise men made a law that Paederasty, as well as anoint-
ing for wrestling11, should not be allowed to slaves, as
if it was an honourable thing; and they had houses for this
purpose, in which it was openly practised. And if all that
was done among them was related, it would be seen that they
openly outraged nature, and there was none to restrain them.
Then their dramas were replete with adultery, lewdness, and
corruption of every sort. In their indecent nocturnal assem-
blies, women were admitted to the spectacle. There was
seen the abomination of a virgin sitting in the theatre during
the night, amidst a drunken multitude of young men madly
revelling. The very festival was the darkness, and the abomi-
nable deeds practised by them. On this account he says, For tee
ourselves also were sometimes foolish, disobedient, deceived,
serving divers lusts and pleasures. One man loved his step-
mother a woman her step-son, and in consequence hung her-
self. For as to their passion for boys, whom they called their
Pa&dica, it is not fit to be named. And would you see a son
married to his mother ? This too happened among them, and
what is horrible, though it was done in ignorance, the god whom
they worshipped did not prevent it, but permitted this out-
rage to nature to be committed, and that though she was a
person of distinction. And if those, who, if for no other
reason, yet for the sake of their reputation with the multitude,
might have been expected to adhere to virtue ; if they rushed
thus headlong into vice, what is it likely was the conduct of
the greater part, who lived in obscurity ? What is more
diversified than this pleasure ? The wife of a certain one
fell in love with another man, and with the help of her adul-
terer, slew her husband upon his return. The greater part of
you probably know the story. The son of the murdered man
killed the adulterer, and after him his mother, then he him-

h Lit. drily, i. e. without the hath, of Pbcenix. II. ix. 462. What follows
as in the case of wrestling, which was refers to H ippoly tas, of whom Mont-
practised by all that were free. faucon seems to forget that this could

I Dowries may be right in taking this not be said.

Sensuality leads to hatred. Errors of wiser Heathens. 319

self became mad, and was haunted by furies. After this the Ho* .
madman himself slew another man, and took his wife. What— — —
can be worse than such calamities as these? But I mention
these instances taken from the Heathens k, with this view, that
I may convince the Gentiles, what evils then prevailed in the
world. But we may shew the same from our own writings.
For it is said, They sacrificed their sons and their daughters Ps. 106,
unto devils. Again, the Sodomites were destroyed for no37,
other cause than their unnatural appetites. Soon after the
coming of Christ, did not a king's daughter dance at a banquet
in the presence of drunken men, and did she not ask as the
reward of her dancing the murder and the head of a Prophet?
Who can utter the mighty acts qf the Lord? Pg# 6>2.

Hateful, he says, and hating one another. For it must
necessarily happen, when we let loose every pleasure on the
soul, that there should be much hatred. For where love is,
with virtue, no man overreacheth another in any matter.
Mark also what Paul says, Be not deceived, neither fornicators, i cor. 6,
nor idolaters, ?ur adulterers, nor. effeminate, nor abusers9' A0'
qf themselves with mankind, nor covetous, nor drunkards,
nor revilers, shall inherit the kingdom qf God. And such
were some qf you. Dost thou see how every species of
wickedness prevailed ? It was a state of gross darkness, and the
corruption of all that was right. For if those who had the
advantage of prophecies, and who saw so many evils inflicted
upon their enemies, and even upon themselves, nevertheless
did not restrain themselves, but committed numberless foolish
crimes, what would be the case with others ? One of their
lawgivers ordered that virgins should wrestle naked in the
presence of men. Many blessings on you! that ye cannot
endure the mention of it ; but their philosophers were not
ashamed of the actual practice. Another, the chief of their
philosophers, approves of their going out to the war, and of
their being common1, as if he were a pimp and pander to
their lusts.

* His object was probably to take sensual views. Some have seen a great
familiar instances, these are chiefly truth allegorised in this, and it may be
from the Greek Drama. justly, but ordinary Greeks would be

1 This is an unfair view of Plato's more likely to take it as St. Chrysostom
Republic, against which, however, it is does, and Plato perhaps hints that it
a real objection that it sets aside a law of would be so in practice, b. viii. init.
nature, though with political, and not

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320 Laws of nature. Present blessings a pledge of future.
Titus Living in malice and envy.

■ 3* 4* For if those who professed philosophy among them made
such laws, what shall we say of those who were not philoso-
phers? If such were the maxims of those who wore a long

irf/^m beard, and assumed the grave cloak1, what can be said of
others ? Woman was not made for this, O man, to be prosti-
tuted as common. O ye subverters of all decency, who use
men, as if they were women, and lead out women to war as
if they were men ! This is the work of the devil, to subvert
and confound all things, to overleap the boundaries that hare
been appointed from the beginning, and remove those which
God has set to nature. For God assigned to woman the
care of the house only, to man the conduct of public affairs.
But you reduce the head to the feet, and raise the feet to the
head. You suffer women to bear arms, and are not ashamed.
But why do I mention these things ? They introduce on the
stage a woman that murders ber own children, nor are they
ashamed to stuff the ears of men with such abominable
stories.

Ver. 4. But after that the kindness and love of God our
Saviour towards man appeared. Not by works of righteous-
ness which we have done, but according to His mercy He
saved us by the washing of regeneration, and renewing of
the Holy Ghost, which He shed on us abundantly through
Jesus Christ our Saviour, that being justified by His grace
we should be made heirs according to the hope of eternal
life.

What means, according to the hope ? That, as we have
hoped, so we shall enjoy eternal life, or because ye are even
already heirs.

This is a faithful saying.

Because he had been speaking of things future and not of
the present, therefore he adds, that it is worthy of credit.
These things are true, he says, and this is manifest from
what has gone before. For He who has delivered us from
such a state of iniquity, and from so many evils, will assuredly
impart to us the good things to come, if we abide in grace.
For all proceeds from the same kind concern.
(5) Let us then give thanks to God, and not revile them ; nor
Mobal. accuse them, but rather let us beseech them, pray for them,

Digitized by

Tlie touts sickness not cared/or as the body's. 321

counsel and advise them, though they should insult and Hom.
spurn us. For such is the nature of those who are diseased , — i —
But those who are concerned for the health of such persons
do all things and bear all things, though it may not avail,
that they may not have themselves to accuse of negligence.
Know ye not that often, when a physician despairs of a sick
man, some relative standing by addresses him, i Bestow
further attendance, leave nothing undone, that I may not
have to accuse myself, that I may incur no blame, no self-
reproach.' Do you not see the great care that near kinsmen
take of their relations, how much they do for them, both
intreating the physicians to cure them, and sitting perscver-
ingly beside them? Let us at least imitate them. And yet
there is no comparison between the objects of our concern.
For if any one had a son diseased in his body, he could not
refuse to take a long journey to free him from his disease.
But when the soul is in a bad state, no one concerns himself
about it, but we all are indolent, all careless, all negligent,
and overlook our wives, our children, and ourselves, when
attacked1 by this dangerous disease. But when it is too late, Mm
we become sensible of it. Consider how disgraceful andinff-
absurd it is to say afterwards, ( we never looked for it, we
never expected that this would be the event.' And it is no
less dangerous than disgraceful. For if in the present life
it is the part of foolish men to make no provision for the
future, much more must it be so with respect to the next life,
when we hear many counselling us, and informing us what is
to be done, and what not to be done. Let us then hold fast
that hopem. Let us be careful of our salvation, let us in all
things call upon God, that He may stretch forth His hand to
us. How long will you be slothful ? How long negligent ?
How long shall we be careless of ourselves and of our fellow-
servants ? He hath shed richly upon us the grace of His
Spirit. Let us therefore consider how great is the grace
he has bestowed upon us, and let us shew as great earnestness
ourselves, or, since this is not possible, some, although it be
less. For if after this grace we are insensible, the heavier
will be our punishment. For if I, He says, had not come Johnifi,
and spoken unto them, they had not had sin, but now they22'

m So Ben. from Colb. Sav. this care.

Y

322 We are answerable for grace received.

Titub have no clokefor their sin. But God forbid that this should
— L-u be said of us, and grant that we may all be thought worthy

of the blessings promised to those who have loved Him, in

Jesus Christ our Lord, &c.

Digitized by

HOMILY VI.

Titus iii. 8—11.

These things I will that thou affirm constantly, that they
which have believed in God might be careful to maintain
good works. These things are good and profitable unto
men. But avoid foolish questions^ and genealogies, and
contentions, and strivings about the law, for they are un-
profitable and vain. A man that is an heretic after the
first and second admonition reject. Knowing that he that
is such is subverted, and sinneth, being condemned qf
himself.

Having spoken of the love of God to man, of His ineffable
regard for us, of what we were and what He has done for us,
he has added, These things I will that thou affirm constantly,
that they which have believed in God might be cartful to
maintain good works; that is, Discourse of these things,
and from a consideration of them exhort to almsgiving. For
what has been said will not only apply to humility, to the
not being puffed up, and not reviling others, but to every
other virtue. So also in arguing with the Corinthians, he
says, Ye know that our Lord being rich became poor, that 2 Cor.
vre through His poverty might be rich. Having considered '
the care and exceeding love of God for man, he thence
exhorts them to almsgiving, and that not in a common and
slight manner, but that they may be cartful, he says, to
maintain good works, that is, both to succour the injured,
not only by money, but by patronage and protection, and to

defend the widows and orphans, and to afford a refuge to all

y2

324 Arguing with obstinate heretics is waste of labour.

Titus that are afflicted. For this is to maintain good works. For
3' 12, these things, he says, are good and profitable unto men. But
avoid foolish questions, and genealogies, and contentions,
and strivings about the law, for they are unprofitable and
vain. What do these genealogies mean ? For in his Epistle

iTim.i,to Timothy he mentions fables and endless genealogies.

4' [Perhaps both here and there glancing at the Jews, who,
priding themselves on having Abraham for their forefather,
neglected their own part. On this account he calls them both
foolish and unprofitable ; for it is the part of folly to confide
in things unprofitable'.] Contentions, he means, with heretics,
in which he would not have us labour to no purpose, where
nothing is to be gained, for they end in nothing. For when
a man is perverted and predetermined not to change his mind,
whatever may happen, why shouldest thou labour in vain,
sowing upon a rock, when thou shouldest spend thy honour-
able toil upon thy own people, in discoursing with them
upon almsgiving and every other virtue ? How then does he

2Tim.2, elsewhere say, If God peradventure will give them repent-

2fi. ance; but here, A man that is an heretic after the first and
second admonition reject, knowing that he that is such is
subverted and sinneth, being condemned of himself ? In the
former passage he speaks of the correction of those of whom
he had hope, and who had simply made opposition. But

i when he is known and manifest to all, why dost thou contend 1

— in vain ? why dost thou beat the air f What means, being
condemned of himself? Because he cannot say that no one
has told him, no one admonished him ; since therefore after
admonition he continues the same, he is self-condemned.

Ver. 12. When I shall send Artemas unto thee, or Tychi-
cus; be diligent to come unto me to Nicopolis. What sayest
thou? After having appointed him to preside over Crete,
dost thou again summon him to thyself? It was not to with-

• draw him from that occupation*, but to discipline him the
more for it. For that he does not call him to attend upon him,
as if he took him every where with him as bis follower,
appears from what he adds :

For I have determined there to winter.

• B. Colb. and Old Lat omit the part in bracket*.

Digitized by

Christian liberality. Some controversy unavoidable. 825

Now Nicopolis b is a city of Thrace. Hom.

Ver. 14. Bring Zenas the lawyer and Apollos on their —

journey diligently, that nothing be wanting unto them.

These were not of the number to whom Churches had
been intrusted, but of the number of his companions. But
Apollos was the more vehement, being an eloquent man, and Actsis,
mighty in the Scriptures. But if Zenas was a lawyer, you
say, he ought not to have been supported by others. But
by a lawyer here is meant one versed in the laws of the Jews.
And he seems to say, supply their wants abundantly, that
nothing may be lacking to them.

Ver. 14, 15. And let ours also learn to maintain good
works for necessary uses, that they be not unfruitful. All
that are with me salute thee. Greet them that love us in
the faith.

That is, either those that love Paul himself*, or those men
that are faithful.

Grace be with you all. Amen.

How then dost thou command him to stop the mouths of (2)
gainsayers, if he must pass them by when they are doing
every thing to their own destruction d ? He means that he
should not do it principally for their advantage, for being
once perverted in their minds, they would not profit by it
But if they injured others, it behoved him to withstand and
contend with them; and manfully await6 them, but if thou
art reduced to necessity, seeing them destroying others, be
not silent, but stop their mouths, from regard to those whom
they would destroy. It is not indeed possible for a zealous
man of upright life to abstain from contention, but so do as
I have said. For the evil arises from idleness and a vain
philosophy, that one should be occupied about words only.
For it is a great injury to be uttering a superfluity of words,
when one ought to be teaching, or praying, or giving thanks.
For it is not right to be sparing of our money but not
sparing of our words; we ought rather to spare our words

b Montfaucon mentions two of the every thing for mischief,' part of the

name in Thrace. Mr. Greswell takes answer, omitting ' their own/ and add-

this to be in Epirus. ing mltrit in the sense of ultro. Other

e He means, perhaps, that m faith, copies vary,

(which has not the article,) may be • rtpirrxrteu } or as B. «*i{«7r«r«.

applied to this. Ed. Par. proposes *i##i7rarfa, 4 to re-

■ B. makes * When they undoing sist,' but needlessly.

Digitized by

826 Alms benefits the giver more than the receiver.

Titus than our money, and not to give ourselves up to all sorts of
— persons.

What means, that they be careful to maintain good works f
That they wait not for those who are in want to come to
them, but that they seek out those who need their assistance.
Thus the considerate man shews his concern, and with great
zeal will be perform this duty. For in doing good actions,
it is not those who receive the kindness that are benefited, so
much as those who do it that make gain and profit, for it
gives them confidence towards God. But in the other case,
there is no end of contention : therefore he calls the heretic
incorrigible. For as to neglect those for whom there is a
hope of conversion is the part of slothfulness, so to bestow
pains upon those who are diseased past remedy is the ex-
treme of folly and madness ; for we render them more bold.

And let ours, he says, learn to maintain good works for
necessary uses, that they be not unfruitful. You observe
that he is more anxious for them than for those who are to
receive their kindnesses. For they might probably have been
brought on their way by many others, but I am concerned,
he says, for our own friends. For what advantage would it
be to them, if others should dig up treasures f, and maintain
their teachers? This would be no benefit to them, for they
remained unfruitful. Could not Christ then, Who with five
loaves fed five thousand men, and with seven loaves fed four
thousand, could not He have supported Himself and His
disciples ?

Moral. For what reason then was He maintained by women ? For
women, it is said, followed Him, and ministered unto Him.

J£al* It was to teach us from the first that He is concerned for
those who do good. Could not Paul, who supported others
by his own hands, have maintained himself without assist-
ance from others ? But you see him receiving and requesting

Phil. 4, aid. And hear the reason for it. Not because I desire a

17' 9\fU he says, but I desire fruit that may abound to your
account. And at the beginning too, when men sold all their
possessions and laid them at the Apostles1 feet, the Apostles,
seest thou, were more concerned for them than for those

He probably means their own stores.

Almsgiving is meant to detach us from love of riches. 3'27

who received their alms. For if their concern had only been Hom.

that the poor might by any means be relieved, they would —

not have judged so severely of the sin of Ananias and Sap*
phira, when they kept back their money. Nor would Paul
have charged men to give not grudgingly nor of necessity. 2 Cor. 9,
What sayest thou, Paul ? dost thou discourage giving to the 7'
poor ? No, he answers ; but I consider not their advantage
only, but the good of those who give. Dost thou see, that
when the prophet gave that excellent counsel to Nebuchad-
nezzar, he did not merely consider the poor. For be does
not content himself with saying, Give to the poor; but what?
Break off thy sins by almsdeeds*, and thine iniquities by Dan. 4,
shetving mercy to the poor. Part with thy wealth, not that27,
others may be fed, but that thou mayest escape punishment.
And Christ again says, Qo and sell that thou hast, and give Matt.

to the poor and come and follow Me. Dost thou see 19> 21*

that the commandment was given that he might be induced
to follow Him ? For as riches are an impediment, therefore
he commands them to be given to the poor, instructing the
soul to be pitiful and merciful, to despise wealth, and to flee
from covetousness. For he who has learnt to give to him
that needs, will in time learn not to receive from those who
have to give. This makes men like God. Yet virginity, and
fasting, and lying on the ground, are more difficult than this,
but nothing is so strong and powerful to extinguish the fire
of our sins as almsgiving. It is greater than all other virtues.
It places the lovers of it by the side of the King Himself, and
justly. For the effect of virginity, of fasting, of lying on the
ground, is confined to those who practise them, and no other
is saved thereby. But almsgiving extends to all, and em-
braces the members of Christ, and actions that extend their
effects to many are far greater than those which are confined
to one.

For almsgiving is the mother of love, of that love, which (3)
is the characteristic of Christianity, which is greater than all
miracles, by which the disciples of Christ are manifested. It
is the medicine of our sins, the cleansing of the filth of our
souls, the ladder fixed to heaven; it binds together the body

* E. V. rightcoustitst.

328

Parting with riches of itself a gain.

Titub of Christ. Would you learn how excellent a thing it is ? In

3' 12' the time of the Apostles, men selling their possessions brought
them to them, and they were distributed. For it is said.

Acta 4, Distribution was made unto every man according as he had
need For tell me now, setting aside the future, and not now
considering the kingdom that is to come, let us see who in
the present life are the gainers, those who received, or those
who gave. The former murmured and quarrelled with each

Acti 4, other. The latter had one soul. They were of one hearty
" and of one soul, it is said, and grace was upon them all.
And they lived in great simplicity \ Dost thou see that
they were gainers even by thus giving ? Tell me now, with
whom would you wish to be numbered, with those who gave
away their possessions, and had nothing, or with those who
received even the goods of others ?

See the fruit of almsgiving, the separations and hindrances
were removed, and immediately their souls were knit together.
They were all of one heart and qf one soul. So that even
setting aside almsgiving, the parting with riches is attended
with gain. And these things I have said, that those who have
not succeeded to an inheritance from their forefathers may
not be cast down, as if they had less than those who are
wealthy. For if they please they have more. For they will
more readily incline to almsgiving, like the widow, and they
will have no occasion for enmity towards their neighbour, and
they will enjoy freedom in every respect. Such an one can
not be threatened with the confiscation of his goods, and he
is superior to all wrongs. As those who fly unincumbered
with clothes are not easily caught, but they who are incum-
bered with many garments and a long train are soon overtaken,
so it is with the rich man and the poor. The one, though he
be taken, will easily make his escape, whilst the other, though
he be not detained, is incumbered by cords of his own, by
numberless cares, distresses, passions, provocations, all which
overwhelm the soul, and not these alone, but many other
things which riches draw after them. It is much more
difficult for a rich man to be moderate and to live frugally,
than for the poor, more difficult for him to be free from pas*

h Edd. mftktiat, i utility,' which which agrees with «fiA#T*r<, Acts
makes little sent*. B. rnt if t\ti*$ , 2, 46.

Worldly burdens suit not the narrow way. 329

dion. Then he, you say, will have the greater reward. — By Hom.
no means. — What, not if he overcomes greater difficulties ? VI*
— But these difficulties were of his own seeking. For we are
not commanded to become rich, but the reverse. But he
prepares for himself so many stumbling-blocks and impedi-
ments.

Others not only divest themselves of riches, but macerate
their bodies, as travellers in the narrow way. Instead of
doing this, thou heatest more intensely the furnace of thy
passions, and gettest more about thee1. Go therefore into
the broad way, for it is that which receives such as thee.
But the narrow way is for those who are afflicted and strait-
ened, who bear along with them nothing but those burdens,
which they can carry through it, as almsgiving, love for man-
kind, goodness, and meekness. These if thou bearest, thou
wilt easily find entrance, but if thou takest with thee arrogance,
a soul inflamed with passions, and that load of thorns, wealth,
there is need of wide room for thee to pass, nor wilt thou well
be able to enter into the crowd without striking others, and
coming down upon them on thy way. In this case a wide
distance from others is required. But he who carries gold
and silver, I mean the achievements of virtue, does not cause
his neighbours to flee from him, but brings men nearer to
him, even to link themselves with himk. But if riches in
themselves are thorns, what must covetousness be? Why
dost thou take that away with thee ? Is it to make the flame
greater by adding fuel to that fire ? Is not the fire of hell
sufficient ? Consider how the Three Children overcame the
furnace. Imagine that to be hell. With tribulation were
they plunged into it, bound and fettered; but within they
found large room ; not so they that stood around without.

Something of this kind even now will be experienced, if
we will manfully resist the trials that encompass us. If we
have hope in God, we shall be in security, and have ample
room, and those who bring us into these straits shall perish.
For it is written, Whoso diggeth a pit shall fall therein. Esoltw.
Though they bind our hands and our feet, the affliction will26' 27 '
have power to set us loose. For observe this miracle. Those

' 2 Mrs. have the middle voice. lives with, but New Par. from Colb.

k Edd. rvr&«(Mrr«f, to spend their rw3va£«?r«r, and so B.

Digitized by

330 God delivers those from trouble who submit to it.
Titus whom men had bound, the fire set free. As if certain persons

3 12 •

— - — - were delivered up to the servants of their friends, and the
servants, from regard to the friendship of their master, instead
of injuring them, should treat them with much respect ; so the
fire, when as it knew that the Three Children were the friends
of its Lord, burst their fetters, set them free, aud let them go,
and became to them as a pavement, and was trodden under
their feet. And justly, siuce they had been cast into it for
the glory of God. Let us, as many of us as are afflicted, hold
fast these examples.

But behold, they were delivered from their affliction, you
say, and we are not. True, they were delivered, and justly ;
since they did not enter into that furnace expecting deliverance,

Dan. 3, but as if to die outright. For hear what they say : There is
a God in Heaven, Who will deliver us. Bui if not, be it
known unto thee, 0 king, that we will not serve thy gods,
nor worship the golden image which thou hast set up. But
we, as if bargaining on the chastisements of the Lord, even
fix a time, saying, 1 If He does not shew mercy till this time.*
Therefore it is that we are not delivered. Surely Abraham
did not leave his home expecting again to receive his son,
but as prepared to sacrifice him ; and it was contrary to his
expectation that he received him again safe. And thou, when
thou fallest into tribulation, be not in haste to be delivered
prepare thy mind for all endurance, and speedily thou shalt
be delivered from thy affliction. For God brings it upon
thee for this end, that He may chasten thee. When therefore
from the first we learn to bear it patiently, and do not sink
into despair, He presently relieves us, as having effected the
whole matter.

I should like to tell you an instructive story, which has
much of profit in it. What then is it ? Once, when a per-
secution arose, and a severe war was raging against the
Church, two men were apprehended. The one was ready to
suffer any thing whatever; the other was prepared to submit
with firmness to be beheaded, but with fear and trembling
shrunk from other tortures. Observe then the dispensation
towards these men. When the judge was seated, he ordered

1 2 Mm. quote Eccliw. 2, 2. Make not haste in time of trouble.

Digitized by

Trials prolonged if we are impatient.

331

the one who was ready to endure any thing, to be beheaded. Hom.
The other he caused to be hung up and tortured, and that —
not once or twice, but from city to city. Now why was this
permitted ? That he might recover through torments that
quality of mind which he had neglected, that he might shake
off all cowardice, and be no longer afraid to endure any thing.
Joseph too, when he was urgent to escape from prison, was
left to remain there. For hear him saying, Indeed I was f^*0'
stolen away out of the land of the Hebrews ; but do thou
make mention qf me to the king. And for this he was suffered
to remain, that he might learn not to place hope or confidence
in men, but to cast all upon God. Knowing these things
therefore let us give thanks to God, and let us do all things
that are expedient for us, that we may obtain the good
things to come, through Jesus Christ our Lord, with Whom
to the Father be glory, with the Holy Ghost, now and ever,
and world without end. Amen.

Digitized by Google

HOMILIES

OF

S. JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE,
ON THE

EPISTLE OF S. PAUL THE APOSTLE

TO

PHILEMON.

ARGUMENT.

First, it is necessary to state the argument of the Epistle, then
also the matters that are questioned respecting it What then is the
argument ? Philemon was a man of admirable and noble character.
That he was an admirable man is evident from the fact, that his whole
household was of believers *, and of such believers as even to be
called a Church : therefore he says in this Epistle, And to the Church v. 2.
that is in thy house. He bears witness also to his great obedience,
and that the bowels of the Saints are refreshed in him. And he v. 7.
himself in this Epistle commanded him to prepare him a lodging, v. 22.
It seems to me therefore that his house was altogether1* a lodging for
the Saints. This excellent 1 man, then, had a certain slave named 1 /«^»«-
Onesimus. This Onesimus, having stolen something from his master,
had run away. For that he had stolen, hear what he says: Ifhef0Te.
hath wronged thee, or oweth thee ought, I will repay thee. Coming v* M,19.
therefore to Paul at Rome, and having found him in prison, and
having enjoyed the benefit of his teaching, he there also received

* B. and a Venice Ms. read «7rr*». b *£rr»i 1n*n. The phrase occurs
Edd. mrst , which applies to the boose* again in a few lines, where it is trans*
hold as one. la ted ' on every account.1

Digitized by

384 Occasional Epistles. Use of such notices of like Apostles.

Baptism. For that he obtained there the gift of Baptism is manifest
v. 10. from his saying, Whom 1 have begotten in my bonds. Paul there-
fore writes, recommending him to his master, that on every account

he should forgive him, and receive him as one now regenerate e.

But because some say, that it was superfluous that this Episde
should be annexed, since he is making a request about a small matter
in behalf of one man, let them learn who make these objections, that
they are themselves deserving of very many censures. For it was
not only proper that these small Epistles, in behalf of things so ne-
cessary, should have been inscribed*1, but I wish that it were possible
to meet with one who could deliver to us the history of the Apostles,
not only all they wrote and spoke of, but of the rest of their con-
versation, even what they ate, and when they ate, when they walked,
and where they sat*, what they did every day, in what parts they
were, into what house they entered, and where they lodged' — to
relate every thing with minute exactness, so replete with advantage is
all that was done by them. But the greater part, not knowing the
benefit that would result thence, proceed to censure it

For if only seeing those places where they sat or where they were
imprisoned, mere lifeless spots, we often transport our minds thither,
and imagine their virtue, and are excited by it, and become more
zealous, much more would this be the case, if we heard their words
and their other actions. But concerning a friend a man inquires,
where he lives, what he is doing, whither he is going : and say, should
we not make these inquiries ' about these the general instructors of the
world P For when a man leads a spiritual life, the habit, the walk,
the words and the actions of such an one, in short, all that relates to
him, profits the hearers, and nothing is a hindrance or impediment.

But it is useful for you to learn that this Epistle was sent upon
necessary matters. Observe therefore how many things are rectified
thereby. We have this one thing first, that in all things it becomes
one to be earnest. For if Paul bestows so much concern upon a
run-away, a thief, and a robber, and does not refuse nor is ashamed
to send him back with such commendations ; much more does it
become us not to be negligent in such matters. Secondly, that we

• B. and Ven. here add, ' And on
this soore forgive him every thing. And
so much for the argument Now let us

?roceed to the notation of the questions,
nasmuch as some venture to say,' &c.
and presently, ' For I say not only this,
that it was proper . . . but add this also,
that I wish.'

d He means in the Canon, as before

by the word * annexed/

e So B. and Yen. Edd. where they
sat and when they walled.

f Lat. ' landed,1 but mmrnxh^^
bears the other sense, and he mean*
evidently 1 in what part of the house.'
B. and Ven. have, 4 1 would not have
been weary of relating.'

e B. and Yen. l^mrmat.

Digitized by

Slate of slavery lawful and capable of good use. 835

ought not to abandon the race of slaves, even if they have proceeded
to extreme wickedness. For if a thief and a run-away become so
virtuous that Paul was willing to make him a companion, aud says in
this Epistle, that in thy stead he might have ministered unto me, v. 13.
much more ought we not to abandon the free. Thirdly, that we
ought not to withdraw slaves from the service of their masters. For
if Paul, who had such confidence in Philemon, was unwilling to detain
Onesimus, so useful and serviceable to minister to himself, without
the consent of his master, much less ought we so to act. For if the
servant is so excellent, he ought by all means to continue in that
service, and to acknowledge the authority of his master, that he may
be the occasion of benefit to all in that house. Why dost thou take
the candle from the candlestick to place it in the bushel ?

I wish it were possible to bring into the cities those (servants) who
are without. ' What/ say you, ' if he also should become corrupt/
And why should he, I beseech you P Because he has come into the
city ? But consider, that being without he will be much more corrupt.
For he who is corrupt being within, will be much more so being
without. For here he will be delivered from necessary care, his mas-
ter taking that care upon himself; but there the concern about those
things will draw him off perhaps even from things more necessary,
and more spiritual. On this account the blessed Paul, when giving
them the best counsel, said, Art thou called, being a servant? care not 1 Cor. 7,
for it : but if even thou may est be made free, use it rather ; that
is, abide in slavery11. But what is more important than all, that the
word of God be not blasphemed, as he himself says in one of his
Epistles. Let as many servants as are under the yoke count their l Tim.
own masters worthy of all honour, that the name of God and Hise> lm
doctrine be not blasphemed. For the Gentiles also will say, that even
one who is a slave can be well pleasing to God. But now many are
reduced to the necessity of blasphemy, and of saying Christianity
has been introduced into life for the subversion of every thing,
masters having their servants taken from them, and it is a matter of
violence.

Let me also say one other thing. He teaches us not to be ashamed
of our domestics, if they are virtuous. For if Paul, the most ad-
mirable of men, speaks thus much in favour of this one, much more
should we speak favourably of ours. There being then so many
good effects — and yet we have not mentioned all — does any one think

h So also he says on the place, and lowing word, as also, see KUhner,

Theodoret too, although he calls it a §. 824. anm. 1. who quotes £nr. Andr.

hyperbole. El nml is properly if even, 1080, and Xen. Mem. i. o. 6. §. 12.
but the mm) may be taken with the fol-

Digitized by

386 Folly of thinking any Scripture iuperfluou*.

it superfluous that this Epistle was inserted ? And would not this be
extreme folly ? Let us then, I beseech you, apply to the Epistk
written by the Apostle. For having gained already so many ad-
vantages from it, we shall gain more from the text1.

Digitized by

HOMILY I.

Phil. i. 1, 2, 3.

Paul, a prisoner of Jesus Christ, and Timothy our brother,
unto Philemon our dearly beloved, and fellowlabourer,
And to our beloved Apphia, and Archippus our fellow-
soldier, and to the Church in thy house: Grace to you,
and peace, from God our Father and the Lord Jesus
Christ.

These things are said to a master in behalf of a servant.
Immediately at the outset, he has pulled down his spirit, and
not suffered him to be ashamed, he has quenched his anger;
calling himself a prisoner, he strikes him with compunction,
and makes him collect himself, and makes it appear that
present things are nothing. For if a chain for Christ's sake
is not a shame but a boast, much more is slavery not to be
considered a reproach. And this he says, not exalting him-
self, but for a good purpose doing this, shewing thence that
he was worthy of credit; and this he does not for his own
sake, but that he may more readily obtain the favour. As if
he had said, * It is on your account that I am invested with
this chain/ As he also has said elsewhere, there indeed
shewing his concern, but here his trust-worthiness.

Nothing is greater than this boast, to be called ' the stig-
matized ' of Christ* For I bear in my body the marks of®**- 6,
the Lord Jesus.

The prisoner of the Lord. For he had been bound on
His accouut. Who would not be stnick with awe, who

• €Ttyn*r't*t Literally, ' branded alave.'
Z

338

Common interest of Christ's servants.

would not he humbled when he hears of the chains of Christ?
Who would not be ready to give up even his own life, much
less one domestic ?

And Timothy our brother.

He joins another also with himself, that he, being in-
treated by many, may the more readily yield and grant the
favour.

Unto Philemon our dearly beloved, and fellowlabourer.

If beloved, then his confidence is not boldness nor forward-
ness, but a proof of much affection. If kfellowlabourer, then
not only may he be instructed in such a matter, but he ought
to acknowledge it as a favour. For he is gratifying himself,
he is building up the same work. So that apart from any
request, he says, thou hast another necessity for granting the
favour. For if he is profitable to the Gospel, and thou art
anxious to promote the Gospel, then oughtest thou not to be
intreated, but to intreat.

Ver. 2. And to our beloved Ajvphia.

It seems to me that she was his partner in life. Observe
the humility of Paul; he both joins Timothy with him in his
request, and asks not only the husband, but the wife also,
and some one else, perhaps a friend.

And Archippus, he says, our fellowsoldier.

Not wishing to effect such things by command, and not
taking it ill, if he did not immediately comply with his
request; but he begs them to do what a stranger might have
done b to aid his request. For not only the being requested
by many, but the petition being urged to many, contributes
to its being granted. And on this account he says, And
Archippus our fellowsoldier. If thou art a fellowsoldier,
thou oughtest also to take a concern in these things. But
this is the Archippus, about whom he says in his Epistle to
the Colossians, Say to Archippus, Take heed to the ministry
which thou hast received in the Lord, that thou fulfil it. It
seems to me too, that he, whom he joins with him in this
request, was also one of the Clergy. And he calls him his
fellowsoldier, that he may by all means cooperate with him.

And to the Church in thy house.

b He may mean a stranger to Onesimu*.

Equality in the Church. Forgiveness due from us. 839

Here he has not omitted even the slaves. For he knew Hon.
that often even the words of slaves have power to overthrow — - —
their master; and more especially when his request was in
behalf of a slave. And perhaps it was they particularly who
exasperated him. He does not suffer them therefore to fall
into envyb, having honoured them by including them in a
salutation with their masters. And neither does he allow
the master to take offence. For if he had made mention of
them by name, perhaps he would have been angry. And if
he had not mentioned them at all, he c might have been dis-
pleased. Observe therefore how prudently he has found a
way by his manner of mentioning them, both to honour
them by his mention of them, and not to wound him. For
the name of the Church does not suffer masters to be angry,
even though they are reckoned together with their servants.
For the Church knows not the distinction of master and
servant. By good actions and by sins she defines the one
and the other. If then it is a Church, be not displeased
that thy slave is saluted with thee. For in Christ Jesus Gal. 3,
there is neither bond nor free. 28,

Grace to you, and peace.

By mentioning grace, he brings his own sins to his re*
membrance. Consider, he says, how great things God has
pardoned in thee, how by grace thou art saved. Imitate thy
Lord. And he prays for peace to him ; and naturally: for
it comes then when we imitate Him, then grace abides.
Since even that servant who was unmerciful to his fellow-
servants, until he demanded the hundred pence, had the
grace of his master abiding on him. But when he made
that demand, it was taken from him, and he was delivered to
the tormentors.

Considering these things, then, let us also be merciful andM°R*L'
forgiving towards those who have trespassed against us. * '
The offences against us here are a hundred pence, but those
from us against God are ten thousand talents. But you
know that offences are also judged by the quality of the
persons : for instance, he who has insulted a private person

t» i. e. of Onesimus. The last editor defends the xingular, at

« Some suggest the plural, * they,' the expression used would please Pbile-
but there is no Ms. authority for it. mon.

z 2

Digitized by

340 Secrecy in sinning is fearing man above God.

Phil, has done wrong, but not so much as he who has insulted a
— magistrate, and he who has offended a greater magistrate
offends in a higher degree, and he who offends an inferior
one in a lower degree ; but he who insults the king offends
much more. The injury indeed is the same, but it becomes
greater by the excellence of the person. And if he who
insults a king receives intolerable punishment, on account of
the superiority d of the person ; for how many talents will he
be answerable who insults God ? so that even if we should
commit the same offences against God, that we do against
men, even so it is not an equal thing : but as great as is the
difference between God and men, so great is that between
the offences against Him and them.

But now I find also that the offences exceed, not only in
that they become great by the eminence of the person, but
by their very nature. And it is a horrible saying that I am
about to utter, and truly awful, but it is necessary to be said,
that it may even so shake our minds and strike them with
terror, shewing that we fear men much more than God, and
we honour men much more than God. For consider, he
that commits adultery knows that God sees him, yet he
disregards Him ; but if a man see him, he restrains his lust
Does not such a one not only honour men above God, not
only insult God, but, which is even much more dreadful,
whilst he fears them, despise Him ? For if he see them,
he restrains the flame of lust, but rather what flame ? it is
not a flame, but a wilfulness. For if indeed it was not lawful
to have intercourse with a woman, the matter perhaps would
be a flame, but now * it is insult and wantonness. For if he
should see men, he desists from his mad passion, but for the
longsuffering of God he has less regard. Again, another
who steals, is conscious that he is committing robbery, and
endeavours to deceive men, and defends himself against
those who accuse him, and clothes his apology with a fair
show ; but though lie cannot thus prevail with God, he does
not regard Him, nor stand in awe of Him, nor honour Him.

d Edd. «&#«vrr/«?, literally ' worthi-
ness of credit,' but in later Greek * of
consideration.' Sav. mar. B. and Ven.
have vwifx^f.

• Sav mar. B. and Ven. bat now,
with most men, what is lawful is de-
spised, and, but what is forbidden made
much of, it is all &c.

Digitized by

Men dislike the names of their own deeds.

341

And if the king indeed commands us to abstain from other
men's goods, or even to give away our own, all readily con- -
tribute, but when God commands not to rob, nor to gather
other men's goods, we do not forbear.

Do you see then that we honour men more than God ? It
is a sad and grievous saying, a heavy charge. But shew
that it is grievous ; flee from the fact! But if you fear not
the fact, how can I believe you when you say, We fear your
words, you lay a burden on us ! It is you that by the deed
lay a burden on yourselves, and not our words. And if I
but name the words of which you do the deeds, you are
offended. And is not this absurd ?

May the thing spoken by me prove false ! I would rather
myself in That Day bear the imputation of ill language, as
having vainly and causelessly reproached you, than see you
accused of such things.

But not only do you honour men more than God, but you
compel others to do so likewise. Many have thus compelled
their domestics and slaves. Some have drawn them into
marriage against their will, and others have forced them to
minister to disgraceful services, to infamous love, to acts of
rapine, and fraud, and violence : so that the accusation is
twofold, and neither can they obtain pardon upon the plea
of necessity. For if you yourself do wrong things unwillingly,
and on account of the command of the ruler, not even so is
it by any means a sufficient excuse : but the offence becomes
heavier, when you compel them also to fall into the same
sins. For what pardon can there be any more for such an
one?

These things I have said, not from a wish to condemn you,
but to shew in how many things we are debtors to God.
For if by honouring men even equally with God, we insult
God, how much more, when we honour men above Him?
But if those offences that are committed against men are
shewn to be much greater against God; how much more
when the actual offence is greater and more grievous in its
own quality.

Let any one examine himself, and he will see that he does
every thing on account of men. Exceedingly blessed we
should be, if we did as many things for the sake of God, as

342 God, our Creditor, expects us to forgive others.

Phil, we do for the sake of men, and of the opinion of men, and
— — -from the dread or the respect of men. If then we hare so
many things to answer for, we ought with all alacrity to
forgive those who injure us, who defraud us, and not to bear
malice. For there is a way to the forgiveness of our sins
that needs no labours, nor expense of wealth, nor any other
things, but merely our own choice. We have no need to Bet
out upon our travels, nor go beyond the boundaries of our
country, nor submit to dangers and toils, but only to will.

What excuse, tell me, shall we have in things that appear
difficult1, when we do not do even a light thing, attended too
with so much gain and so much benefit, and no trouble ?
Canst thou not despise wealth ? Canst thou not spend thy
substance on the needy ? Canst thou not will any thing that
is good ? Canst thou not forgive him that has injured thee ?
For if thou hadst not so many things to answer for, and God
had only commanded thee to forgive, oughtest thou not to do
it ? But now having so many things to answer for, dost thou
not forgive ? and that too, knowing that thou art required to
do it on account of things which thou hast from Him ?
If indeed we go to our debtor, he knowing it, receives us
courteously, and shews us honour, and pays us every attention
in a liberal way ; and that though he is not paying off his
debt, but because he wishes to render us merciful in our de-
mand of payment: and thou, who owest so much to God, and
art commanded to forgive that thou mayest receive in return,
dost not thou forgive ? And wherefore not, I beseech you ?
Woe is me ! How much of goodness do we receive, and what
wickedness do we shew in return ! What sleepiness ! what
indolence ! How easy a thing is virtue, attended too with
much advantage; and how laborious a thing is vice ! But we,
flying from that which is so light, pursue that which is hea-
vier than lead.

Here there is no need of bodily strength, nor of wealth, nor
possessions, nor of power, nor of friendship, nor of any other
thing ; but it is sufficient only to will, and all is accomplished.
Hath some one grieved thee, and insulted thee, and mocked
thee ? But consider, how often thou hast done such things to

r Raphelius (ap. Par.) notes that he we would do them if we could ?'
means ( what presumption is there that

We gain even here by forgiving.

343

others, and even to the Lord Himself; and forbear, and for- Hon.
give him it Consider that thou sayest, Forgive us our - ^
debts, as we also forgive our debtors. Consider, that if thou 13. '
dost not forgive, thou wilt not be able to say this with confi-
dence : but if thou forgivest, thou demandest the matter as a
debt, not by reason of the nature of the thing, but on account
of the lovingkindness of Him that hath granted it. And
wherein is it equal, that one who forgives his fellow servants
should receive remission of the sins committed against the
Lord ? but nevertheless we do receive such great lovingkind-
ness, because He is rich in mercy and pity.

And that I may shew that even without these things, and
without the remission, thou art a gainer by forgiving, consider
how many friends such a person has, how the praises of such
an one are every where sounded by men who go about saying,
* This is a good man, he is easily reconciled, he knows not
to bear malice, he is no sooner stricken than he is healed.1 When
such an one falls into any misfortune, who will not pity him?
when he has offended, who will not pardon him ? When he
asks a favour for others, who will not grant it to him ? Who
will not be willing to be the friend and servant of so good a
soul ? Yea, I intreat you, let us do all things for Him g, not to
our friends, not to our relations only, but even to our domes-
tics. For He says, Forbearing threatening, knotving thatEphee.
your Master also is in heaven. 6> 9-

If we forgive our neighbours their trespasses, ours will be
forgiven to us, if we bestow alms, if we be humble. For this
also taketh away sins. For if the publican, only for saying,
God be merciful to me a sinner, went down justified, much Lukeis,
more we also, if we be humble and contrite, shall be able to
obtain abundant lovingkindness. If we confess our own sins
and condemn ourselves, we shall be cleansed from the most
of our defilement. For there are many ways that purify.
Let us therefore in every way war against the devil. I have
said nothing difficult, nothing burdensome. Forgive him
that has injured thee, have pity on the needy, humble thy
soul, and though thou be a grievous sinner, thou wilt be able

% Or ' to this purpose,' as the Latin, general argument of Bp. Butler's Ser.
But it seems to be an unexpected turn mons on the Love of God.
upon the last clause. Compare the

344 Sin put away by 'forgiving, almsgiving, and confession.

Phil to obtain the kingdom, by these means purging off thy sins
L 3< themselves, and wiping off their stain. And God grant that
we all, having purified ourselves here by confession from
all the filth of our sins, may there obtain the blessings pro-
raised in Christ Jesus our Lord, &c.

HOMILY II.

Phil. i. 4, 5, 6.

/ thank my God, making mention qf thee always in my
prayers, Hearing of thy love and faith, which thou hast
towards the Lord Jesus, and toward all saints. That
the communication qf thy faith may become effectual
by the acknowledging qf every good thing which is in us1, « e. v.
in Christ Jesus.

He does not immediately at the commencement ask the
favour, but having first admired the man, and having praised
him for his good actions, and having shewn no small proof of
his love, that he always made mention of him in his prayers,
and having said that many are refreshed by him, and that he
is obedient and complying in all things ; then he puts it last
of all, by this particularly pntting him to the blush*. For if8
others obtain the things which they ask, much more Paul. If w§n
coming before others, he was worthy to obtain, much more
when he comes after others, and asks a thing not pertaining
to himself, but in behalf of another. Then, that he may not
seem to have written on this account only, and that no one
may say, 4 If it were not for Onesimus thou wouldest not have
written,' see how he assigns other causes also of his Epistle.
In the first place manifesting his love, then also desiring that
a lodging may be prepared for him.

Hearing, he says, qf thy love.

This is wonderful, and much greater than if being present

346 How St. Paul shews love and confidence toward Ph ilemon.

Phil, he had seen it when he * was present For it is plain that
*' 7m from its being excessive it had become manifest, and had
reached even to Paul. And yet the distance between Rome
and Phrygia was not small. For he seems to have been there
from the mention of Archippus. For the Colossians were of
Col. 4, Phrygia, writing to whom he said, When this Epistle is read
16' among you, cause that it be read also in the Church of the
Laodiceans, and that ye likewise read the Epistle from
Laodicea. And this is a city of Phrygia.

I pray, he says, that the communication of thy faith may
become effectual by the acknowledging of every good thing
which is in Christ Jesus. Dost thou see him first giving,
before he receives, and before he asks a favour himself
bestowing a much greater one of his own? That the com-
munication of thy faith, he says, may become effectual by the
acknowledging of every good thing which is in you in Christ
Jesus ; that is, that thou mayest attain all virtue, that nothing
may be deficient. For so faith becomes effectual, when it is
James accompanied with works. For without works faith is dead. And
2> 26, he has not said, Thyfaith,hxxi, the communication of thy faith,
connecting it with himself, and shewing that it is one body,
and by this particularly making him ashamed to refuse. If
thou art a partaker, he says, with respect to the faith, thou
oughtest to communicate also with respect to other things.

Ver. 7. For we have great joy and consolation in thy
love, because the bowels qf the saints are refreshed by thee,
brother.

Nothing so shames us into giving, as to bring forward the
kindnesses bestowed on others, and particularly when a man
is more entitled to respect than they. And he has not said,
* If you do it to others, much more to me;' but he has insi-
nuated the same thing, though he has contrived to do it in
another and a more gracious manner.

We have joy, that is, thou hast given me confidence from
the things which thou hast done to others. And consolation,
that is, we are not only gratified, but we are also comforted.
For they are members of us. If then there ought to be such
an agreement, that in the refreshing of any others who are in
affliction, though we obtain nothing, we should be delighted

* Philemon, as it is wmp**n.

Trust placed in him a motive to compliance. 847

on their account, as if it were one body that was benefited ; Hom.
much more if you shall refresh us also. And he has not said, n'
* Because thou yieldest, and compliest,' but even more vehe- ,
mently and emphatically, because the bowels qf the Saints, as
if it were for a darling child fondly loved by its parents, so
that this love and affection shews that he also is exceedingly
beloved by them.

Ver. 8. Wherefore, though I might be much bold in Christ
to enjoin thee that which is convenient

Observe how cautious he is, lest any of the things which
were spoken even from exceeding love should so strike the
hearer, as that he should be hurt. For this reason before he
says, to enjoin thee, since it was offensive, although, as spoken
out of love, it was more proper to soothe him, yet neverthe-
less from an excess of delicacy, he as it were corrects it
by saying, Having confidence, by which he implies that
Philemon was a great manb, that is, 6 Thou hast given confi-
dence to us.1 And not only that, but adding the expression
in Christ, by which he shews that it was not that he was
more illustrious in the world, not that he was more powerful,
but it was on account of his faith in Christ, — then he also
adds, to enjoin thee, and not that only, but that which is con-
venient, that is, a reasonable action. And see out of how
many things he brings proof for this. Thou doest good to
others, he says, and to me, and for Christ's sake, and that
the thing is reasonable, and that love giveth, wherefore also
he adds,

Ver. 9. Yet for love's sake, I rather beseech thee.

As if he had said, I know indeed that I can effect it by
commanding with much authority, from things which have
already taken place. But because I am very solicitous about
this matter, / beseech thee, He shews both these things at
once; that he has confidence in him, for he commands
himc; and that he is exceedingly concerned about the matter,
wherefore he beseeches him.

Being such an one, he says, as Paul the aged. Strange !
how many things are here to shame him into compliance!

b i. e. a man of high Christian cha- c fie means, that his words would be
racter, who would admit such claims felt as a command, and were really not
as hie. but more.

Digitized by

348

Onesimus a son begotten in bonds.

Phil. Paul, from the quality of his person, fi-om his age, because he
!' A1' was old, and from what was more just than all, because he
was also a prisoner of Jesus Christ.

For who would not receive with open arms a combatant
who had been crowned ? Who, seeing him bound for Christ's
sake, would not have granted him ten thousand favours ? By
so many considerations having previously soothed his mind,
he has not immediately introduced the name, but defers
making so great a request. For you know what are the minds
of masters towards slaves that have run away; and particu-
larly when they have done this with robbery, even if they
have good masters, how their anger is increased. This anger
then having taken all these pains to soothe, and having
first persuaded him readily to serve him in any thing what-
ever, and having prepared his soul to all obedience, then he
introduces his request, and says, 1 beseech thee, aud with the
addition of praises, for my son whom I have begotten in mg
bonds.

Again the chains are mentioned to shame him into com-
pliance, and then the name. For he has not only ex-
tinguished his anger, but has caused him to be delighted.
For I would not have called him my son, he says, if he were
not especially profitable. What I called Timothy, that I
call him also. And repeatedly shewing his affection, he
urges him by the very period of his new birth, / have be-
gotten him in my bonds, he says, so that on this account also
he was worthy to obtain much honour, because he was begotten
in his very conflicts, in his trials in the cause of Christ

Onesimus,

Ver. 11. Which in time past was to thee unprofitable.

See how great is his prudence, how he confesses the
man's faults, and thereby extinguishes his anger. I know,
he says, that he was unprofitable.

But now he will be profitable to thee and to me.

He has not said he will be useful to thee, lest he should
contradict it, but he has introduced his own person, that his
hopes may seem worthy of credit, But now, he says, profit-
able to thee and to me. For if he was profitable to Paul,
who required so great strictness, much more would he be so
to his master.

Onesimus submitted to Philemon's judgment. 349

Ver. 12. Whom I have sent again to thee. Hom.

By this also he has quenched his anger, by delivering him IL
up. For masters are then most enraged, when they are
intreated for the absent, so that by this very act he mollified
him the more.

Ver. 12. Thou there/ore receive him, that is mine own
bowels.

And again he has not given the bare name, but uses with
it a word that might move him, which is more affectionate
than son. He has said, son, he has said, / have begotten
him4, so that it was probable* he would love him much,
because he begot him in his trials. For it is manifest that
we are most inflamed with affection for those children, who
have been born to us in dangers which we have escaped, as
when the Scripture saith, * Woe, Barochabel f !' and again
when Rachel names Benjamin, the son of my sorrow. Gen.35,

Thou therefore, he says, receive him, that is mine own
bowels. He shews the greatness of his affection. He has
not said, Take him back1, He has not said, Be not angry*, '«e£ig«j
but receive him; that is, he is worthy not only of pardon, ^wXmm
but of honour. Why ? Because he is become the son of
Paul.

Ver. 13. Whom I would have retained with me, that in
thy stead he might have ministered unto me in the bonds of
the Gospel.

Dost thou see after how much previous preparation, he
has at length brought him honourably before his master, and
observe with how much wisdom he has done this. See for
how much he makes him answerable, and how much he
honours the other. Thou hast found, he says, a way by
which thou mayest through him repay thy service to me.
Here he shews that he has considered his advantage more
than that of his slave, and that he respects him exceedingly.

Ver. 14. But without thy mind, he says, would I do
nothing; that thy benefit should not be, as it were, of
necessity, but willingly.

Old Lat. adds in my bonds, which from Raphelius and Hemsterhusiua

the sense requires. which curiously illustrates the variation

• B. and Ven. * so as to shew that of names. This •Imtfrfxmfbk is in

he loved him especially.' LXX, 1 Sam. 4, 21. Or.

f The last Paris edition has a note Hex. M fe;g«0tt> E. V. lchabod.

Digitized by

350

Ones im us' fault overruled to good.

Phil. This particularly flatters the person asked, when the thing
*' lg* being profitable in itself, it is brought out with his con-
currence. For two good effects are produced thence, the
one person gains, and the other is rendered more secure.
And he has not said, That it should not be of necessity, but
as it were of necessity. For I knew, he says, that not having
learnt g it, but coming to know it at once, thou wouldest not
have been angry, but nevertheless out of an excess of con-
sideration, that it should not be as it were of necessity.

Ver. 15, 16. For perhaps he therefore departed for a
season that thou should receive him for ever. Not now as a
servant.

He has well said, perhaps, that the master may yield.
For since the flight arose from perverseness, and a corrupt
mind, and not from such intention, he has said, perhaps.
And he has not said, therefore he fled, but, therefore he was
1 6r. separated l, by a more fair sounding expression softening him
lx"tlrf* the more. And he has not said, He separated himself, but,
he was separated. For it was not his own arrangement that
he should depart either for this purpose or for that. Which
Gen. 45, also Joseph says, in making excuse for his brethren, For
5 God did send me hither, that is, He made use of their
wickedness for a good end. Therefore, he says, he departed
for a season \ Thus he contracts the time, acknowledges the
offence, and turns it all to a providence2. T)mt thou
l**9m shouldest receive him, he says, for ever, not for the present
season only, but even for the future, that thou mightest
always have him, no longer a servant, but more honourable
than a servant. For thou wilt have a servant abiding with
thee, more well-disposed than a brother, so that thou hast
gained both in time, and in the quality of thy servant. For
hereafter he will not run away. That thou shouldest receive
him, he says, for ever, that is, have him again.

Not now as a servant, but above a servant, a brother
beloved, especially to me.

Thou hast lost a servant for a short time, but thou wilt
find a brother for ever, not only thy brother, but mine also.
Here also there is much virtue. But if he is my brother,

B i. e. by previous explanation, pmtin. h fym9j lit. on hour.

Digitized by

Slaves Brethren of Christ. Some proud qf humility. 351

thou also wilt not be ashamed of him. By calling him his Hom.
son, he hath shewn his natural affection ; and by calling him H*
his brother, his great good will for him, and his equality in

These things are not written without an object, but that Moral.
we masters may not despair of our servants, nor press too W
hard on them, but may learn to pardon the offences of such
servants, that we may not be always severe, that we may not
from their servitude be ashamed to make them partakers with
us in all things when they are good. For if Paul was not
ashamed to call one his son, his own bowels, his brother,
his beloved, surely we ought not to be ashamed. And why
do I say Paul ? The Master of Paul is not ashamed to call
our servants His own brethren ; and are we ashamed ? See
how He honours us ; He calls our servants His own brethren,
friends, and fellow-heirs. See to what He has descended!
What therefore having done, shall we have accomplished our
whole duty? We shall never in any wise do it; but to what-
ever degree of humility we have come, the greater part of it is
still left behind. For consider, whatever thou doest, thou
doest to a fellow-servant, but thy Master hath done it to
thy servants. Hear and shudder ! Never be elated at thy
humility !

Perhaps you laugh at the expression, as if humility could
puff up. But be not surprised at it, it puffs up, when it is
not genuine. How, and in what manner ? When it is prac-
tised to gain the favour of men, and not of God, that we may
be praised, and be high-minded. For this also is diabolical.
For as many are vain-glorious on account of their not
being vain -glorious1, so are they elated on account of their
humbling themselves, by reason of their being high-minded.
For instance, a brother has come, or even a servant
thou hast received him, thou hast washed his feet; im-
mediately thou thinkest highly of thyself. I have done,
thou sayest, what no other has done. I have achieved
humility. How then may any one continue in humility?
If he remembers the command of Christ, which says, When Luke
ye shall have done all things, say, We are unprofitable1' r,10#
servants. And again the Teacher of the world, saying, / count Phil. 3,

honour.

1 * Proud of his periods levelled against pride.' Anon.

13.

359 Scripture examples of humility in holy men.

Phil, not myself to have apprehended. He who has persuaded
h X5' himself that he has done no great thing, however many things
he may have done, he alone can be humble-minded, he who
thinks that he has not reached perfection.

Many are elated on account of their humility; but let not
us be so affected. Hast thou done any act of humility ? be
not proud of it, otherwise all the merit of it is lost Such
was the Pharisee, he was puffed up because he gave bis
Lukeis, tythes to the poor, and he lost all the merit of it. But not
l Cor. 4, so the publican. Hear Paul again saying, I know nothing
4* by myself yet am I not hereby justified. Seest thou that
he does not exalt himself, but by every means abases and
humbles himself, and that too when he had arrived at the
very summit. And the Three Children were in the fire, and
Songi in the midst of the furnace, and what said they ? We have
inLXX.*«ttif*d an<l cotnmitted iniquity with our fathers. This it
D^so3' is to have a contrite heart; on this account they could say,
t. is. " Nevertheless in a contrite heart and a humble spirit let us
be accepted. Thus even after they had fallen into the furnace
they were exceedingly humbled, even more so than they
were before. For when they saw the miracle that was
wrought, thinking themselves unworthy of that deliverance,
they were brought lower in humility. For when we are
persuaded that we have received great benefits beyond our
desert, then we are particularly grieved. And yet what
benefit had they received beyond their desert ? They had
given themselves up to the furnace; they had been taken
captive for the sins of others; for they were still young; and
they murmured not, nor were indignant, nor did they say,
What good is it to us that we serve God, or what advantage
have we in worshipping Him ? This man is impious, and is
become our lord. We are punished with the idolatrous by
an idolatrous king. We have been led into captivity. We
are deprived of our country, our freedom, all our paternal
goods, we are become prisoners and slaves, we are enslaved
to a barbarous king. None of these things did they say.
But what? We have sinned and committed iniquity. And
not for themselves but for others they offer prayers. Because,
say they, Thou hast delivered us to a hateful and a wicket/
king. Again, Daniel, being a second time cast into the pit,

Digitized by

Humility of Daniel and David. Submission in suffering. 353

said, For Ood hath remembered me. Wherefore should He Hom.
not remember1 thee, O Daniel, when thou didst glorify Him ^ ^
before the king, saying, Not for any wisdom that I have ? Dragon,
But when thou was cast into the den of lions, because thou
didst not obey that most wicked decree, wherefore should He so.
not remember thee ? For this very reason surely should He*
Wast thou not cast into it on His account? * Yea truly,' he
says, ' but I am a debtor for many things/ And if he said
such things after having displayed so great virtue, what should
we say after this? But hear what David says, ff He thus 2 Sam.
say, I have no delight in thee, behold here am /, let Him do 16> 26#
tome as seemeth good unto Him. And yet he had an infinite
number of good things to speak of. And Eli also says, It is 1 Sam.
the Lord: let Him do what seemeth Him good. '

This is the part of well-disposed servants, not only in His (4)
mercies, but in His corrections, and in punishments wholly to
submit to Him. For how is it not absurd", if we bear with
masters beating their servants, knowing that they will spare
them, because they are their own"; and yet suppose that God
in punishing will not spare ? This also Paul has intimated,
saying, Whether we live or die, we are the Lord's. A man, Rom.
we say, wishes not his property to be diminished, he knows '
how he punishes, he is punishing his own servants. But
surely no one of us spares more than He Who brought us into
being out of nothing, Who maketh the sun to rise, Who
cause th rain; Who breathed our life into us, Who gave His
own Son for us.

But as I said before, and on which account I have said all
that I have said, let us be humble-minded as we ought, let
us be moderate as we ought. Let it not be to us an occasion
of being puffed up. Art thou humble, and humbler than all
men ? Be not high-minded on that account, neither reproach
others, lest thou lose thy boast For this very cause thou
art humble, that thou mayest be delivered from the mad-
ness of pride ; if therefore through thy humility thou fallest
into that madness, it were better for thee not to be humble.

1 B. ' didst thou Dot remember/ and disposed while we are favoured, but

presently ' did I not remember.' The discontented when we are chastised;

construction in either case is so ellipti- tell me now/

cal as to be difficult. 0 Such seems the principle in

■» B. and Ven.add, * for us to be well Exod. 21, 21.

a a

354

Our utmost humiliation a due to Christ.

Phil. For hear Paul saying, Sin worketh death in me by that which
lf l6'-is goody that sin by the commandment might become exceed-

is.™ 7' in9 sinful. When it enters into thy thought to admire thyself
because thou ail humble, consider thy Master, to what He
descended, and thou wilt no longer admire thyself, nor praise
thyself, but wilt deride thyself as having done nothing. Con-
sider thyself altogether to be a debtor. Whatever thou hast

From done, remember that parable, Wliich of you having a servant

7. 8. ' • • • will say unto himy when he is come tit, Sit down to meat?
. . . I say unto youf Nay. . . but stay and serve me. Do we
return thanks to our sen-ants, for waiting upon us ? By no
means. Yet God is thankful to us, who serve not Him, but
do that which is expedient for ourselves.

But let not us be so affected, as if He owed us thanks, that
He may owe us the more, but as if we were discharging a
debt. For the matter truly is a debt, and all that we do is of
debt. For if when we purchase slaves with our money, we
wish them to live altogether for us, and whatever they have
to have it for ourselves, how much more must it be so with
Him, who brought us out of nothing into being, who after
this bought us with His precious Blood, who paid down such
a price for us as no one would endure to pay for his own son,
who shed His own Blood for us ? If therefore we had ten
thousand souls, and should lay them all down for Him, should
we make Him an equal return ? By no means. And why ?
Because He did this, owing us nothing, but the whole was a
matter of grace. But we henceforth are debtors : and being
God Himself, He became a servant, and not being subject to
death, subjected Himself to death in the flesh. We, if we do
not lay down our lives for Him, by the law of nature must
certainly lay them down, and a little later shall be separated
from it0, however unwillingly. So also in the case of riches, if
we do not bestow them for His sake, we shall render them up
from necessity at our end. So it is also with humility. Al-
though we are not humble for His sake, we shall be made
humble by tribulations, by calamities, by over-ruling powers.
Seest thou therefore how great is the grace ! He hath not
said, * What great thing do the Martyrs do ?' Although

° The Sonne naturally leads to this uncommon in St Chrysostom. See
transition to the singular, which it not p. 305. I. 21.

God glorified in the gratitude of His servants. 855

they die not for Me, they certainly will die.* But He owns Hom.
Himself much indebted to them, because they voluntarily — ill-
resign that which in the course of nature they were about to
resign shortly against their will. He hath not said, * What
great thing do they, who give away their riches ? Even against
their will they will have to surrender them.' But He owns
Himself much indebted to them too, and is not ashamed to
confess before all that He, the Master, is nourished by His
slaves.

For this also is the glory of a Master, to have grateful
slaves. And this is the glory of a Master, that He should thus
love His slaves. And this is the glory of a Master, to claim for
His own what is theirs. And this is the glory of a Master,
not to be ashamed to confess them before all. Let us there-
fore be stricken with awe at this so great love of Christ. Let
us be inflamed with this love-potion. Though a man be low
and mean, yet if we hear that he loves us, we are above all
things warmed with love towards him, and honour him ex-
ceedingly. And do we then love? and when our Master loveth
us so much, are we not excited ? Let us not, I beseech you,
let us not be so indifferent with regard to the salvation of our
souls, but let us love Him according to our power, and let us
spend all upon His love, our life, our riches, our glory, eveiy
thing, with delight, with joy, with alacrity, not as rendering
any thing to Him, but to ourselves. For such is the law of
those who love. They think that they are receiving favours,
when they are suffering wrong for the sake of their beloved.
Therefore let us be so affected towards our Lord, that wep
also may partake of the good things to come in Christ Jesus
our Lord, with Whom, &c.

P B. and Yen. add. * May both obtain His belp here, and'

A a 2

HOMILY III.

Phil. i. 17—19.

Jf thou count me therefore a partner, receive him as myself.
If he hath wronged thee, or oweth thee ought, put that on
mine account; I Paul have written it with mine own
hand, I will repay it : albeit 1 do not say to thee how thou
(/west unto me even thine own self besides.

- No procedure is so apt to gain a hearing *, as not to ask
for every thing at once. For see after how many praises,
after how much preparation he hath introduced this great
matter. After having said that he is my son, that he is
a partaker of the Gospel, that he is my bowels, that thou
receivest him back as a brother, and hold him as a brother,
then he has added as myself. And Paul was not ashamed
to do this. For he who was not ashamed to be called the
servant of the faithful, but confesses that he was such, much
more would he not refuse this. But what he says is to this
effect. If thou art of the same mind with me, if thou run-
nest upon the same terms', if thou considerest me a friend,
receive him as myself.

If he hath wronged thee. See where and when he has
introduced the mention of the injury ; last, after having said
so many things in his behalf. For since the loss of money is
particularly apt to annoy men, that he might not accuse him
of this, (for it was most likely that it was spent,) then he
brings in this, and says, If he hath wronged thee. He does

* l«r> r§7$ *lr»7t} perhaps ' for the name prize.'

Digitized by

St. Paul's pleasantry has serious meaning. 857

not say, If he has stolen any thing; but what? If he hath Hom.

wronged thee. At the same time he both confessed the

offence, and not as if it were the offence of a servant, but of
a friend against a friend, making use of the expression of
* wrong' rather than of theft.

Put that on mine account, he says, that is, reckon the
debt to me, / will repay it. Then also with that spiritual
pleasantry,

/ Paul have written it with mine own hand. At once
movingly and pleasantly; If when Paul did not refuse to
execute a bond for him, he should refuse to receive him !
This would both shame Philemon into compliance, and
bring Onesimus out of trouble. 1 have written it, he says,
with mine own hand. Nothing is more affectionate than
these ' bowels,9 nothing more earnest, nothing more zealous.
See whatb great concern he bestows in behalf of one man.
Albeit I do not say to thee how thou owest unto me even
thine own self besides. Then that it might not* appear in-
sulting to him, whom he requests, if he had not the confi-
dence to ask and obtain in behalf of a theft, he in some
measure relieves this, saying, Albeit I do not say to thee how
thou owest to me even thine own self besides. Not only thine
own things, but thyself also. And this proceeded from love,
and was according to the rule of friendship, and was a proof
of his great confidence. See how he every where provides
for both, that he may ask with great security, and that this
may not seem a sign of too little c confidence in him.

Ver. 20. Yea, brother.

What is, yea, brother ? Receive him, he says. For this we
must understand though unexpressed For dismissing all 1
pleasantry, he again pursues his former considerations, that
is, serious ones. And yet even these are serious. For the
things that proceed from Saints are of themselves serious,
even when they are pleasantry.

Yea, brother, let me have joy of thee in the Lord, refresh
my bowels in Christ*.

b Colb. what entreaty he makes. is right, ' security' means confidence
« The Editor has ventured to insert in Philemon, but that is indifferent
f*k from Raphelins' conjecture. Old Greek.

Lat omits the former negative. If d So the best Mas. and most Fathers
the common text (' too much confidence') for in the Lord. Hemsterhusius,

Digitized by

358 »SY. Pouts confidence of gaining his request.

Phil. That is, thou grantest the favour to the Lord, not to me.
■ *21"23, My bowels, that is, toward thyself.

Ver. 2J. Having confidence in thy obedience, I wrote unto
thee.

What stone would not these things have softened ? What
wild beast would not these things have rendered mild, and
prepared to receive him heartily. After having borne witness
to him by so many great testimonies of his goodness, he is
not ashamed again to excuse himself. He says, Not barely re-
questing it, nor as commanding it, nor arbitrarily, but having
confidence in thy obedience I wrote unto thee. What he had
said at the beginning, having confidence, that he also says
here in the sealing up of his letter.

Knowing that thou wilt also do more than I say.

At the same time in saying this he excited him. For he
would have been ashamed, though for nothing else, if having
such credit with him as this, that he would do more than he
said, — he should not do so much.

Ver. 22. But withal prepare me also a lodging: for I
trust that through your prayers I shall be given unto you.

This also was the part of one who was exceedingly confi-
dent— or rather this too was in behalf of Onesimus, that not
being indifferent, but knowing that he upon his return would
know the things relating to him, they might lay aside all
remembrance of the wrong, and might the rather grant the
favour. For great was the influence and the honour of Paul
residing among them, of Paul in his age, of Paul after impri-
sonment. Again, it is a proof of their love that he says that
they pray ; and to attribute to them so much as that they
pray for him. For although I be now in danger, yet never-
theless you will see me if ye pray for it

Ver. 28. There salute thee Epaphras, my fellow-prisoner
in Christ Jesus.

He was sent by the Colossians, so that from this it appears
that Philemon was also at Colossae. And he calls him his
fellow-prisoner, shewing that he also was in much tribulation,
so that if not on his own account, yet on account of the other,
it was right that he should be heard. For he that is in tri-

quoted in New Par. defends the Vulgate clause, giving it a general sense, Beza
£$o tefrvar in Domino for the former has hunc frvcfum.

Salutations bear on the request. Concluding Prayer. 859

bulation, and overlooks himself, and is concerned for others, Hom.

TTI

deserves to be heard. 1-

And he puts him to shame from another consideration, if
his countryman is a fellow-prisoner with Paul and suffers
affliction with him, and he himself does not grant him a
favour in behalf of his own servant. And he has added, my
fellow-prisoner in Christ Jesus, instead of on account of
Christ.

Ver. 24. Marcus, Aristarchus, Demos, Lucas, my fellow-
labourers.

Why then does he put Luke last ? And yet he elsewhere
says, Only Luke is with me, and Demas, he says, was one sTim.4,
of those who forsook him, having loved the present world. n* 10'
And these things, although they are mentioned elsewhere,
yet nevertheless ought not to be passed over here without in-
quiry, nor ought we merely to hear them as things of course.
But how comes he to say that he who forsook him salutes
them? For Erastus, he says, abode at Corinth. He adds 2 Tim.
Epaphras, both as known to them, and being of their country. 4> 20*
And Mark, as being himself also an admirable man. Why
then does he number Demas with these? Perhaps it was
after this that he became more remiss, when he saw the dan-
gers multiplied. But Luke being last became first. And
from these iudeed he salutes him, urging him the more to
obedience, and calls them bis fellow-labourers, and in this
way shames him into granting the request.

Ver. 25. The grace of our Lord Jesus Christ be with your
spirit. Amen.

He hath closed his Epistle with a prayer. And indeed (2)
Prayer is a great good, salutary, and preservative of ourMoBA^«
souls. But it is great when we do things worthy of it, and
do not render ourselves unworthy. And thou too, therefore,
when thou goest to the Priest, and he shall say to thee, i The
Lord will have mercy on thee, my son,' do not confide in
the word only, but add also works. Do acts worthy of mercy,
God will bless thee, my son, if indeed thou doest things
worthy of blessing. He will bless thee, if thou shewest mercy
to thy neighbour. For the things which we wish to obtain
from God, of those we ought first to impart to our neighbours.
But if we deprive our neighbours of them, how can we wish

360

Mercy of God requires mercy in us.

Pmi~ to obtain them ? Blessed, He says, are the merciful : for they
1,26 shall obtain mercy. For if men shew mercy to such, much
rm 9 more will God, but to the unmerciful by no means* For he
shall have judgment without mercy, that hath shewed no

I, 13*

mercy.

An excellent thing is mercy ! Why then hast thou not
done it to another ? Dost thou wish to be pardoned, when
thou offendest ? why then dost thou not thyself pardon him
who has offended thee ? But thou comest to God, asking of
Him the kingdom of heaven, and thou thyself dost not give
money when it is begged of thee. For this cause we do not
obtain mercy, because we do not shew mercy. But why?
you say. Is not this also a part of mercy, to shew mercy to
the unmerciful ? Nay* ! For he that treated with the greatest
kindness the hard-hearted cruel man, that had done number-
less ills to his neighbour, how should he be merciful? What
then, say you? Hath not the Laver saved us, who had com-
mitted infinite evils ? It hath delivered us from them, not
that we should commit them again, but that we may not

Rom. 6 commit them. For how shall tee, it is said, that are dead to
sin, live any longer therein?

v. is. What then ? shall we sin because we are not under the law?
God forbid. For this cause God hath delivered thee from
those sins that thou mightest no more run back to that dis-
honour. Since even physicians relieve their feverish patients
from their heat, not that they may abuse their health to
their injury and disorder, (since it would be better to be sick,
if one was about to use his health only that he might confine
himself again to his bed,} but that having learnt the evils that
arise from sickness, they may no longer fall into the same, that
they may the more securely preserve their health, that they
may do every thing that conduces to its preservation.

How then? you say: what is the lovingkindness of God,
if he is not about to save the bad ? For oftentimes I hear
many talking in this way, that He is the Friend of man, and
will by all means save all. That we may not therefore vainly
deceive ourselves, (for I remember that I made a promise of
this kind to you,) come let us to day move this argument I

0 The negative is understood in * for.'

God's goodness questioned if He punishes.

961

lately discoursed with you about Hell, and I deferred my Hom.
argument upon the lovingkindness of God. It is proper lU*
therefore to-day to resume it. That there will, then, be a hell,
we have, as I think, sufficiently proved, bringing forward the
deluge, and former evils, and arguing that it is not possible
that He who performed these things should leave the men of
the present age unpunished. For if thus He chastised those
who sinned before the Law, He will not let those go unpu-
nished who after grace have committed greater wickedness.
It has been questioned therefore how is He good? how mer-
ciful to man, if at least He punishes ? and we have deferred
the argument, that we might not overwhelm your ears with a
multitude of words.

Come, to-day let us discharge the debt, and shew how
good is God, even in punishing. For this discourse would
be suitable for us in opposition to the heretics. Let us
therefore pay earnest heed to it. God, standing in no need
of any thing from us, yet created us. For that He stood in
no need of us, is manifest from His having made us after a
long time. For He might have made us long ago, if He had
needed us. For if He Himself was, even without us, and we
were made in later times, He made us, not needing us.

He made the Heaven, the earth, the sea, all things that
exist, for our sake. Tell me, are not these marks of good-
ness? And many things one might mention. But to cut
short the matter, He maketh the sun to rise on the evil and Matt 5,
on the goody and sendeth rain on the just and on the unjust. 46#
Is not this a mark of goodness ? No, you say. For I said once
in conversing with a Marcionite, Are not these things a
mark of goodness ? and he answered, If He did not call
men to account for their sins, it were a mark of goodness.
But if He calls them to account, it is not goodness.
That man, however, is not now present. But come, let us
repeat what was then said, and more beside. For I, out of
my superfluity, shew that if He did not call men to account,
He would not be good ; but because He does call them to
account, therefore He is good.

For, say, if He did not call us to account, would human
life then have endured ? Should we not then have fallen
into the state of beasts ? For if when there is this fear im-

362 God punishes even in that He is good.

Phil, pending over us, and the giving account, and judgments, we
b 25' have gone beyond fishes in devouring one another, we have
thrown wolves and lions into the shade in ravaging one
another's possessions ; if He did not call us to account, and
we were persuaded of this, with how great tumult and con-
fusion would life be filled? What would be the fabled
labyrinth after this, compared with the perplexities of the
world? Would you not see numberless indecencies and
disorders? For who then would have respected his father
any more? or who would have spared his mother? Who
would have left un attempted any pleasure, any wickedness?
And that the matter is so, I will endeavour to shew you
from one house only. How ? You who raise these questions
and who have servants; if I could make it manifest to these,

|fcrr#- fat if ghould destroy the family of their masters l, if
they should insult their persons, if they should plunder every
thing, if they should turn things upside down, if they should
treat them as enemies, they would not threaten them, nor
correct them, nor punish them, nor even grieve them with a
word, would this be any proof of goodness ? I maintain that
it is the extreme of cruelty, not only because the wife and
children are betrayed by this unseasonable kindness, but
because the slaves themselves are destroyed before them.
For they will be drunkards, wanton, dissolute, and more
irrational than any beasts. Is this, tell me, a proof of good-
ness, to trample upon the noble nature of the soul, and to
destroy both themselves and others beside ? Seest thou that to
call men to account is a proof of great goodness ? But why
do I speak of slaves, who more readily fall into these sins ?
But let a man have sons, and let him permit them to do
every thing they will, and let him not punish them ; will they
not be worse than any thing ? tell me. In the case of men
then, it is a mark of goodness to punish, and of cruelty not
to punish, and is it not so in the case of God? So that
because He is good, therefore He has prepared a hell.

And do you wish that I should speak of another instance
of God's goodness ? It is not only this, but that He does not
suffer the good to become bad. For if they were destined to
meet with the same things, they would all be bad. But now
also does not a little console the good. For hear the

Digitized by

Whoever will may escape punishment.

363

Prophet, saying. The righteous shall rejoice when lie seeth Hom.
the vengeance upon the ungodly, he shall wash his hands in
the blood of the sinner. Not rejoicing on account of it, 10.
God forbid! but fearing lest he should suffer the same things,
he will render his own life more pure. This then is a mark
of His great care. Yes, you say, but He ought only to
threaten, and not to punish also. But if He does punish,
and still you say it is a matter of threat, and on that account
become more slothful, if it were really but a threat, would
you not become more supine ? If the Ninevites had known
it was a matter of threat, they would not have repented.
But because they repented, they caused the threat to stop at
words only. Dost thou wish it to be a threat only? Thou
hast the disposal of that matter. Become a better man, and
it stops only at the threat But if, which be far from thee !
thou despisest the threat, thou wilt come to the experience
of it. The men before1 the flood, if they had feared the1 So Set.
threat, would not have experienced the execution of it. of*
And we, if we fear the threat, shall not expose ourselves to
experience the reality. God forbid we should. And may
the merciful God grant that we all henceforth, having been
brought to a sound mind, may obtain those unspeakable
blessings. Of which may we all be thought worthy, through
the grace and lovingkindness of our Lord Jesus Christ, with
Whom to the Father, together with the Holy Ghost, be
glory, power, and honour, now and for ever and ever. Amen.

Digitized by Google

INDEX.

A.

Aaron, those that rebelled against,
perished, 181.

Abraham, riches of, in what they con-
sisted, 100. concealed his purpose
about Isaac, 126, 127.

Activity, needful in our spiritual course,
269.

Adam, in what sense not deceived, 71.
Admonition, not meant to grieve but to

correct. 18.
Age, failings of, 300.
Aged, the, not to be rebuked but ad-
vised, 107.
Alexander, persecuted St Paul, 260.
Almsgiving, blessings of, 119. objects
of, 120. communion in, 173. failure
in enough to cast into hell, 222. must
become a habit, 225. mercifully or-
dained, ib. meant to detach from love
of riches, 327. effects of, extend to
all, ib. the cbief of virtues, ib. the
mother of love, 327. the ladder fixed
to heaven, ib.
Alms, to be dispensed by ourselves,
120. make way for prayer, 174. of
no avail, if from wrongful gains, 223.
to avail, must be of our own, 226. a
good inheritance, 235. benefit the
iver more than the receiver, 326.
ind together the body of Christ,
328. blessed effects of, ib.
Androgens, story of, 317.
Angels, saw the Son, with men,
through the Incarnation, 88. Timo-
thy charged before the, 141. The
elect, who, 142.
Apostleship, dignity of the, 3.
Apostles, preaching of the, assailed, not
their lives, 80. power of the, 266.
power of our Lord exercised through,
267, note h. manner of life of, 280.
Afmearing, the love of the, of Christ,

Apphia, 338.

Aratus, quoted by St Paul, 293.
Archippus, 328.

Asia, Church and people of, committed
to Timothy, 133. many in Rome
from, 187.

Athenians, admitted new Gods, 298.

Avarice, a lust, 56. inexcusable, 314.

B.

Balaam, a prophet, though a wicked
man, 181.

Barochabel, 349, note f.

Baptism, the anointing of, 20.

Baths, considered too luxurious for very
devout persons, 224, note n.

Beauty, right use of, 37. increases
trials of modesty, ib. want of, no re-
proach, ib. has no advantages, ib.
imaginary, not in nature of things,
155. moral alone real, 156.

Bishopric, of those who desire a, 278.

Bishop, character of a, 76. office of,
may be desired from love to the
Church, ib. vigilant, 77. to be in-
stant in his duties night and day, ib.
the husband of one wife, 76, note a.
78. must be blameless, 77. apt to
teach, ib. no smiter, 1, 2. not to
smite the consciences of others, 78.
why the highest attainments not re-
quired of, 78. one to preside in every
city, ib. to exhibit good order in his
own house, 79. not to be a new con-
vert, 79. must be well reported of all,
80.

Bishops, must know how to manage
their household, 2. superior to Priests
only in power of ordination, 85. set
over and to be feared by all, 134.
continually slandered wrongfully,
279. dangers and difficulties of, 278.
must regard their health for the
Church's sake, 281.

Blasphemy, produced by ill living, 303.

Digitized by

366

INDEX.

Books, of St. Paul, 260.

Brutality, of mankind before Christ's

coming, 317.
Bulimy j disease called, 231.

C.

Cain, offence of, 223.
Canker, false doctrine compared to a,
209,210.

Children, good bringing* up of brings
its own reward, 72. great responsi-
bilities of those who have, 73. to be
well trained from the first, ib. great*
est care to be taken in choice of
tutors for, 74.

Children, The Three, ei ample of, 329,
330.

Christ, great strength required to bear
the name of, 24. true disciples of,
the admiration of Angels, ib. apa-
thy of men towards, 27, 28. friends
preferred before, 28. died for the
heathen, 68. His suffering a Testi-
mony, ib. meaning of His directions
about prayer, (Matt. vi. 6.) 62. love
of not returned by us, 59. should put
us to shame, ib. condescension of,
139. Sacramental union with, 139.
the good confession, 168. unorigi-
nated, 159. cannot be seen in His
divine apart from His human nature,
159, note n. the Cross of a remedy
against shame, 176, 177. power of,
shewn when His servants are op-

f>re8sed, 203. dying with, a pledge of
ife with, 207. how to suffer for, 266.
why ministered to by others, 326.
* Christ, through,' meaning of the

phrase, 27.
Christians, must learn, and obey, and
doubt not, 9. not freed only from pu-
nishment, but gifted with immense
privileges, 26. must not pray against
each other, 49. engaged in a contest,
41. bid to pray every where, 63. bad,
hinder conversion of Heathen, 82.
how dead with Christ, 207. should
be prepared for every thing, 218.
Church, different stations in the, as in
an army, 42. the, a household, 79.
a uillar of Truth in the world, 87.
maintains the preaching of the word,

87. makes known the Incarnation,

88. those directing the, assailed
with difficulty, 165. equality in the,
339. knows no distinctions of rank,
339.

Claudia, 264.

Clergy, to be maintained, 131. not to
be stinted, 132. not to spare them-
selves, ib.

Cloak of St. Paul left at Troas, 369.

Commandment, matters of, 104. not left
to choice, 276.

Committed, things to us, imply that
they are not our own, but to be kept
with care, 41.

Communicants, unworthy, delivered by
God to Satan, 44.

Communion, Holy, careless preparation
for, reproved, 45. one unworthy par-
taking of, presumption, 46.

Condescension, of God to man's weak-
ness, 295.

Conduct, of others, not to be judged,

but our own, 183.
Conscience, a good, brings rejoicing,

96. a pure, a blameless life, 166.

torments of a bad, 212. an impure

defiles all things, 297.
Contentious persons to be avoided, 150.
Contest, those out of the, sometimes

cause of the victory to those who

gain it, 189.
Controversy, some unavoidable, 325.
Conversion, none without practical ho-
liness, 82.
Corah, insurrection of, 181.
Corinthian, case of incestuous, 44.
Counsels, of perfection, 276.
Courtesans, finery of, 64.
Covetousness, admits no friendship, 154.

cure of, 156. to be brought under by

the will, ib. Self-love, source of, 228.

evils arising from, ib.
Creature, none unclean, 95.
Cretans, who said they were liars, 292.

to be sharply rebuked, 295.
Cross, the, greatest sign of God's love,

176. a rebuke to mistaken shame,

1 76. sign of the, use of, 225.
Crown, of righteousness, 254. in store

for all Saints, ib.
Cynophontis, Festival of, at Argos,

154, note g.

D.

Daniel, humility of, 353.
Daphne, burning of, 256, note h.
Daughters, to be trained religiously for

marriage, 74.
David, his love for Jonathan, 233, 234.

humility of, 363.
Day of Judgment not borne in mind,

136.

Deacons, qualities for, 85. trial of, 86.

same virtue* required of, as of

Bishops, 85, 86. temporal ministry

of, 86, note c.
Deaconesses, 86. necessary and useful

to the Church, ib.
Death, in a monastery, 124.

Digitized by

INDEX.

367

Demos, chose his own ease before dan-
ger, 258, 359.

Desires, foolish, 152. as thorns, ib.

Despisers of their brethren, despite
God, 229.

Devil, his rage greater against the

shepherd than the flock, 4.
Devils, abhor the unguent of the Spirit,

20. divinations of, condemned and

defied, 246.
Disputes, contagious, 150.
Distinctions, spiritual to be sought for,

92.

Divinations, failure in, 246. sin to have

recourse to, ib.
Divine things not to be measured by

human reason, 175.
Doctrine, corrupt, engendered by an

evil life, 32. orthodox useless without

a corresponding life, 55. false, a

growing evil, 210.
Doxology, inference of heretics from

(1 Tim. i. 17.) disproved, 34, 35.
Dramas of the heathens filled with

abominations, 318.
Dress, finery in, gives occasion of

offence, 65.
Drunkenness, drowns the soul, 110.
Duties, plain neglect of, a denial of the

Faith, 116.

£.

Earnestness, taught by the Epist. to

Philemon, 334.
Elders, Bishops called, 285.
Eli, perished for neglecting his children,

73.

Eloquence, inferior to strength of mind,
286.

Encratites, not often mentioned by
S. Chrys. 93, note a. mentioned by
Clem. Al. &c. ib.

Envy of men passes on to Christ, 29.

Elect, sufferings endured for the, 200.

Epaphroditus, infirmity of, 264.

Epimenides, 292, note a.

Epiphany, meaning of, 255.

Episcopate, dangers of the, 277.

Epistles, occasional, not superfluous,
334.

Ephesus, false Judaizing Apostles at,
7.

Error, never stops, yet never advances,
240.

Essence, no dissimilarity in the Divine,
6.

Eucharist, Holy, always a Holy Pass-
over, 45. the same, whether offered by
common men or by Paul, Sec. 184.

Evangelist, the work of an, 252.

Eve, bad teaching of, 71.

Excommunication, a proof of the Apo-
stles' power, 43, 44.

Exercise, bodily, spoken of by St. Paul,
not fasting, 96. spiritual, 96, 97, note
d. spiritual, rewarded, 99.

F.

Fables, what S. Paul means by, 7:
Jewish Traditions such, 96.

Faith, excludes questioning, 7* sets
reasoning at rest, ib. excludes not
prayer for knowledge, 8. objects of
being divine to be revered not ques-
tioned, ib. adherence to the, safe-
guard against false opinions, 9.
earthly things depend on, ib. exacted
by heathens, ib. produces love, 14. a
safe ship, 42. without a good life un-
availing, 43. apostates from the, have
no stay, ib. an unshaken rock, 161.
dead, 239. common to all, 277.

Faithful, should assist each other, 188.

Family, the, a model for all govern-
ment, 309.

Fasting, cleanses in vain if we return
to sin, 46. useless without alms, 222.

Fate, doctrine of excludes responsi-
bility, 10. arguments against doc-
trine of, ib.

Father, a bad, unfit to be a Bishop, 284.

Fear, prevents quarrels, 50. utility of,
135. love opposed to, 170. of God, a
firm foundation, 257.

Fight, the Christian, 253.

Flesh, those called, whose souls are
dead, 112.

Food, spiritual, 96.

Forgiveness of injuries, 49, 53. of

peculiar to Christians, 50. brings

gain here, 343.
Form, used in a good and in a bad

sense, 238.
Free %oill, not taken away by grace, 26.
Friendship, benefits of, 13. of David

and .Jonathan, 233. among the

wicked, 14.
Freedom, Christian, causes greater

faithfulness in serving, 143.
Funeral, in a monastery, 124.

G.

Gamaliel, appears free from ambition,
25.

Garlands, worn by bridegrooms, why,
73.

Garments, vanity of worldly, 19.
Gentiles, tenets of, human, and so to be
examined, 9.

Digitized by

368

INDEX.

Gentleness, comes from thinking what
we once were, 316.

Gift i given to Timothy for working
miracles, &c. 169.

Glory of the world useless, 18. of the
Saints internal, ib. real described,
201. a hard task master, 290.

Gluttony, disgusting effects of, 112.
unnatural to the body, 113. nausea
succeeds, ib. evils of, 110.

Gnostic*, the name of assumed by pre-
tenders to great knowledge, 161.

GW, blessings of not conceived by rea-
soning, 8. knowledge of, presupposes
faith, ib. belief in, destroys notions
of fate and nativity, 9. takes earthly
gifts away, to lead men to heaven,
12. gifts of, so great as to be incre-
dible, 31. how to be glorified, 36.
to be honoured by works, ib. long
suffering of an example to ourselves,
62. goodness of, to His enemies, ib.
not to be approached in costly orna-
ments, 64. willeth salvation of all,
therefore men must pray for all, 66.
threatens in mercy, 136. to be loved
not from fear of Hell, but from de-
sire of His kingdom, 137. union of
man with in Christ, 139. the best
Master, but ill served, 146. acts
through evil men, 181. threatens in
mercy, 190. why He defers punish-
ment, 192. His work not impaired
by the instrument, 184. appeal to
fall of awe, 208. charging before,
ib. His doings too deep for the
curious, 244. His power shewn in
man's weakness, 264. teaches men
through that which they know, 294.
our Creditor, 342. goodness of in pu-
nishing, 361, 362.
Godliness, mystery of, 88. exercise of,
96. a means of gain, but not worldly,
•160. beautiful in its own nature, 166.
requires daily nourishment of good
works, 190. the truth according to,
273.

Gold, good for almsgiving, 60. to be
used in loosing captives, not in en-
slaving the soul, ib. bonds of, tend
to the chains of hell, 61. not to be
worn by penitents, 64.

Good, best done in person, 119. real
may be seized by all, 268.

Goods, named from use, 91. inherited,
not preserved without trouble, 99.
worldly destroyed in a moment, ib.
spiritual, not gained without labour
and pain, 99.

Good works, perseverance in, 190.

Gospel, why called glorious, 17. gifts
of, not o\ mercy only, but of love aod
affection, 26. justice and mercy meet

only in the, 32. that committed to us,
178. victorious through sufferings,
199.

Government, an appointment of God,
48.

Grace, indwelling and aiding, 266. how

gained, 266.
Grace and free will, 273.
Graces, Christian, true ornaments, 92.
Gratitude, God glorified in, 366.

H.

Habit, force of, 224.
Hands, employed in almsgiving, holy,
63.

Health, to be prised above beauty* 38.
Heathen, the, to be prayed for, 66. there

would be no, if Christians were as

they ought to be, 81. errors of the

wiser, 319.
Heathenism, testimony of heathens

against, 293.
Heaven, to be won by pain and labour,

268.

Hell, misery of, not the less for num-
bers, 83. prepared by God because of
His goodness, 362.

Herald, duty of a, 276.

Heresies, want of brotherly love, the
cause, 13. arise from love of power,
ib. foretold, 94. propagated by Jews,
166.

Heretics, to be prayed for, 66. on the
Church's disapproval of putting to
death, 66, note b. measure heavenly
things bv human reasonings, 1 76. no
cause of offence, 237. existed from
the beginning, ib. arguing with, use-
less, 324.

Hermogenes, 187.

Holiness, the best converter from

heathenism, 81, 82.
Honesty of living, in what consists, 66.
Honour, dangerous, 288. to be evaded

when offered, 289. to be rejected,

288.

Hope, no real, but in repentance, 84.
Hospitality must be cheerful, 118. kind

of, intended by St Paul, 283.
Honrs, canonical, of prayer, 123.
Household, duty of regulating our, 115.
Humiliation, our utmost due to Christ,

364.

Humility, true, rarely to be met with,
22. puffs up when not genuine,
361. Scripture examples of, 362.

Husband, how to win a heathen, 303.

I.

Idleness, teacher of every sin, 129.

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INDEX.

369

Immortality, admits not of degrees, 36.

Incarnation, The, called The dispensa-
tion, 87. immense mystery of, 87, 88.
mystery of, made known by the
Church, 88. doctrine of, to be taught
with discretion, ib.

Industry, practised in monasteries, 123.

Injustice, bitterness of, to those who
practise it, 212.

Insincerity 9 pernicious to the Church,
85.

Intemperance, horrors of, 112.

Intercession, priestly, 47. advantages of,
ib. for those without never to be re-
laxed, 48.

Isaac, why kept in ignorance when
about to be slain, 127, 128.

J.

Jacob, had wealth, but it was earned,
101.

Jannes and Jambres, magicians in the

rime of Moses, 240.
Jews, crimes of the, 17. had no prayers

for heathens, 69. their great stumbling

block, the love of power, 26. allowed

to pray only in one place, 63. tenets

of, how fables, 296.
Job, hk afflictions, occasion of great

good, 236. his alms rewarded, ib. his

patience, 266.
Joseph, won the confidence of an

Heathen master, 367. honoured in

prison, 308. a ruler, ib.
Judas, delivered to Satan, 44. a golden

vessel became earthen, 21 7.
Judgment, day of, awfulness of, 190. to

come, a cause of fear to all, 213.
Judging, faculty of, implanted in us,

213.

Jugglers, condemned, 248.

Justice, courts of. symbolical, 191. uni-
versal on earth, though incomplete,
ib.

L.

Labarum, the, 24, note a.

Labour, worldly, vain, 99.

Lots, tne, lawful use of, 15. if used
aright sends men to Christ, ib. least
needed by those who keep it best, 16.
necessary for the confirmation of the
Gospel, 17.

Li/e} a corrupt, produces similar doc-
trine, 42. Heathens admire a good,
81. known from death by its acts,
109. true, that of the soul, 111. a
dream, 136. eternal, to be won only
by great labour, 162. eternal, secured

B

by good works, 160. a time of trial,
242.

Linus, when Bishop of Borne, 264,
note e.

Long-suffering of God, to lead men to

repentance, 191.
Lord's Praver, for all, 51. every thing

contained io, ib.
Love, to enemies, possible, 29. to man,

brings love to God, 232.
Luke, St. always adhered to St. Paul,

269.

Lust, all inordinate desire is, 218.

Lusts, worldly, 312.

Luxury, danger of, 98. unworthy of

man, 110, 111. weakens the soul,

113.

M.

Magic, condemned. 82.

Man. union of with God in Christ,

139. Scriptural definition of a, 111.
Manes, 175.
Manichees, 93.

Mansions, heavenly and earthly com-
pared, 137*
Marc ion, 175.
Marcionites, 93.

Marriage, not forbidden, 97. he that is
chaste before, will be so after, and
vice versa, 73. those who contracted
a second, ineligible for the Episco-
pate, 283. second objectionable, ib.
second, better to avoid, 234.

Martyrdom, original idea of, 176, note
o.

Martyrs, The sacrifice offered on the
days of, 45.

Masks, worn on the stage, 289.

Masters, to forbear threatening, 144.

Matrona, oave of, 296.

Meat, abstinence from, the doctrine of
devils, 95,

Meats, typical, 98. prohibited, to re-
strain luxury, ib.

Mediator, nature and office of a, 67.
our Lord as, must have two natures,
ib.

Medicine, spiritual, 214.
Men, of flesh. 112.

Mercy, all else vain without, 222. of
God, men chiefly attracted by, ib.
of God, requires mercy in us, 360.
implies ill desert, 26. the work of
God, 222. by it men resemble God,
ib.

Miracles, not wrought on all occasisns,

and why, 263.
Monastery, death and sickness in a,

124.

Monasteries, houses of mourning, in
what sense, 121 . as lights to mariners

b

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870

INDEX.

ib. calm and peace of, 121. manner
of life passed in, 122. morning, in, ib.

Money, loved before God, 231. difficul-
ties undergone to gain, ib. lovera
of, really mad, 164. love of, seize*
all classes, 155. love of, the worse as
not a natural passion, 313. love of,
the root of all evils, 162. given for
relief of the poor, 163. to make
amends for past sins, ib. miseries
caused by, 154.

Monks, sleep not naked, 122. psalm-
ody of, ib. industry, meals, and
sleep of, 123. devotions of the, ib.

Mortin cation, for the sake of future
blessings. 97.

Mothers, advice to, 74.

Mystery, of the Incarnation, 88. not to
be treated irreverently, ib.

Mysteries, dignity of those who are
intrusted with, 88.

N.

Nature, chief blessings of, common to
all, 102.

Nero, compared with St Paul in the
Resurrection, 204. called a lion,
262. cupbearer of, converted by St.
Paul, 261. compared with St. Paul,
201. worshipped as a God, ib. tomb
of, unknown, 204.

Nicopolis, Titus bid to come to, and
why, 324. which, here meant, ib.
note b.

Nineveh, saved through fear, 135.
Novelties, to be avoided, 209.
Novices, not to be promoted to the
Episcopate, 79.

O.

Obedience, follows our election, 273.

Oil, in the parable of virgins taken for
almsgiving, 221. for good works
generally by St. Jerome, and St
Aug. ib. note f.

Onesiphorus, St. Paul's prayer for, 189.
his kindness to St. Paul, 190.

Onesimus, a true and not a true son,
276. a son begotten in bonds, 348.
his fault overruled to good, 350. came
to St Paul at Rome, 333. was bap-
tized there, ib.

Oppositions, certain, not to be answered,
161.

Orders, Holy, none to be admitted to,
without frequent and strict examina-
tion, 142.

Ordinations, responsibilities of, 142.

Ornatnents, of the body to be avoided,
36. of the soul alone to be sought for,
39. inconsistent with penitence, 64.
suited to actors and dancers, not to
Christians, 64.

Ostentation, in prayer, to be avoided, 62.

P.

Paint, condemned, 37.

Parade, in religion to be avoided, 289.

Paradoxes of the Gospel, 89.

Parasceue, Holy Communion cele-
brated on the. 46.

Parents, may be benefited by their
children's virtue, 72. to be requited,
and how, 108.

Paschal Feast, 45.

Passions, the most cruel tyrants, 163.
evil, worse than wild beasts, 266.

Patience, in teaching, 219. shewn from
the fisher, the husbandman, ib. aD
may exercise for Christ's sue, 266.
befits the aged, 301.

Paul, St. why he wrote to Timothy and
Titus only, 2. mentions no particular
age for the Episcopate, ib. instruc-
tions to Timothy, as to a Teacher, ib.
appointed by command of God, 3k
sent by Father and Son, 4. anxiety
for Timothy, extended to care for
his bodily health, 6. garments of, cast
out devils, 19. humility of, 22. al-
ways conceals his own merit, 23.
bis former life, dwelt upon as to the
glory of God, 24. his opposition not
from ignorance, but from zeal, 26. ig-
norance of, produced by unbelief, 26.
dwells on his sinfulness to extol
God's mercy, 32. righteousness of
under the law, 33. how blameless,
ib. bis life not impure, but compared
with God's righteousness worthless,
ib. humility in describing his own
case, 34. ordained for the Gentiles,
58. why he discourses so much of
dress, 65. his trials, encouragement
to others, 96. detained in prison, 166.
why says so often that he was a
teacher of the Gentiles, 178. gave
offence to Nero, 188. his prayer for
Onesiphorus, 189. a tent maker, 202.
his name celebrated all over the
world, ib. victorious over Nero, 202,
203. his tomb, in the royal city,
its splendour, 204. his glory at the
Resurrection, ib. no emperor ever
so honoured as, 206. his travels, 264.
discourses of his own death, 260. his
death a drink offering, 263. preached
though imprisoned, 259. whole life

Digitized by Google

INDEX.

871

passed in afflictions, 243. deserted
by man, supported by God, 261.
cause of his death, ib. more power*
fbl than Plato, 286. his thorn io the
flesh, 264. condescension of, 303.
* the stigmatized of Christ,' 337.

Peace, worldly, useless, if there be war
in the heart, 66. with one's self to be
desired, ib.

Peacefulneu, duty of, 218, 219.

Perfection, counsels of, 276.

Perfumes, spiritual suitable to Chris-
tians, 19.

Persecutions, afflictions, sorrows, called,
241. the godly must suffer, ib.

Persons, in the Godhead of the same
substance, not distinct in nature,
189.

Peter, St. crucified with his head down-
wards, 209.

Philemon, argument of the Epistle to,
333. his household a Church, ib.
his character admirable, ib. the les-
sons to be learned from Ep. to, 334,
336. St. Paul's love to, how shewn,
346.

Philosophy, a life of pleasure opposed to

214.
PhygeUus, 187.

Plato, Republic of, 319, note c.

Pleasure, bodily more difficult of re-
straint, 222.

Pleasures, certain, agitate, not pro-
ductive of calm, 21.

Pomp, absurd and despicable, 91.

Poor, the, are our benefactors, 119.
men must become, if they would be
rich, 89. benefits of visiting the,
121.

Possessions, contention introduced by,
102.

Poverty, to stand in need of others is,
90.

Power, of Christ's servants insuperable,
202.

Praise, vanity of human, 288.

Prayer, cursing cannot exist with, 49.
not limited to one place, 63. for
Heathens, Heretics, 66. without
alms, unfruitful, 222. always to be
joined with giving of thanks, 49.
against another sinfulness of, 60.
of Jews how distinguished from
Christians, 63. monastic hours of,
123. preservative of our souls, 369.
must be free from all passion, 63.
from all doubting, ib. power of, 67.

Propers, for heathen princes, agree-
able to rules of justice, 48. to be of-
fered for all men, ib. for heathen
princes, and why, ib.

Preacher, duty of a, 63.

Preaching, difficulties of, 133. good,

advantageous to the Church, ib.
pompous language not necessary for,
ib.

Presbyters, why St. Paul gives no di-
rections to, 86. no great difference
between, and Bishops, ib.

Presumption comes of ignorance, 149.

Pride, cause of ignorance, 149.

Priest, commanding belongs to a, 104.
the, as it were a common father of
all the world, 47. his office to be
honoured for God's sake, 180. they
that honour him, will honour God, ib.
if he teach heresy not to be obeyed,
181. a, by bis office, a spiritual fa-
ther, 183. intercession of, ib. wicked
impairs not God's work, 184. an
Angel of the Lord, ib. his words, not
his own, but God's, ib. God worketh
through evil, ih.

Priesthood, dignity of the, 40. responsi-
bility of the, 184, note g.

Priests, anointing of, typical of inward
virtue, 20. but instruments of God,
184. Christ in His, their words His,
184, 186.

Principles, for solving difficulties of

Goers doings, 244.
Priscilla, ber zeal, 262.
Proclamation, the Gospel a, from God,

276.

Promise of God eternal, 274.

Prophets, false, 262.

Prophecy, not of future things only,

but of present, 40. used of teaching,

106.

Prosperity, real, shared fairly even now
by good and bad, 11.

Psalmody, of the monks, 122.

Punishment, the saints rejoice not in,
of the evil, but the Gospel requires it,
260. all who will may escape, 363.

Pure, all things pure to the, 296.

Purification, many means of, 343.

Purity, in what it consists, 63. true,
cannot be defiled from without, 298.
what real, consists in, 223. outward
attainable by the most wicked, ib.

Q.

Questioning, uselessness of, 149. incon-
sistent with faitb, ib.

R.

Ransom, meaning of, 69.
Reasoning, evil effects of, 42.
Reading, diligent, necessary for teach-
ers, 106.

B b 2

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872

INDEX.

Rebuke, offensive, especially of the old,
107* careful inquiry necessary before,
134.

Regeneration, by grace, 31 7.
Relations, affection to, necessary. 116.

cannot be neglected without denial

of the faith, 116.
Religion, to be without show, or parade,

289.

Repetition, of the same subjects not
annoying to those who practise them,
63.

Reproof, discretion required for, 107.
to be tempered with exhortation,
261.

Republic, of Plato, 319, note 1.
Resurrection, of those who said it was

past, 210.
Retribution, not here, but hereafter, 11.

future, accounts for prosperity of the

wicked, 11.
Reward, of teachers, 198. proved by

▼arious illustrations, ib.
Rich man, a, how he can be good, 102.
Rich, those who will be, blamed, 161.

the, in this world, 169. duties of the,

160.

Riches, do not please of themselves but
by means of covetousness, 60. to be
despised, 89. true, 90. not our own,
ib. bow to take hence with us, 90,
91. love of, cannot exist with desire
of heavenly things, 91. beneath the
care of Christians, 99, 100. never
justly gathered, 100.

Righteous, allowed to be rich, rather
than made so, by God, 12. peculiarly
called men of God, 161.

Righteousness, the true purifier, 223.

Robbers, tremble at judgment, 214.

Robe, to be sought by Christians, 19.

Rome, Christians at, probably men of
consequence, 269.

Rulers, spotlessness required in, 77.
Jewish, sinned not in ignorance, 26.

S.

Sabbath Day, distinguished from Lord's
Day, 46.

Sacrifice, The, mystery of, always the
same, 46. no limit of time for the
celebration of, ib.

Sacrifice, of goods rewarded in this life,
89.

Saints, various as jewels, 126. many
ways of becoming, 126. conflicts of
the, shared by aiding them, 188.
their present honour a sign of future,
206. ever mixed with the wicked,
2137. pleasantry of the, has serious
meaning, 367. infirmities of the,
why permitted, 263.

Satan, offending Christians delivered
to, and why, 43. made subject to
the Apostles, 44.

Saturn, plain of, in Cilicia, 296.

Scripture, accuracy of, 68. folly of
thinking any superfluous, 336.

Scriptures, Holy, called sacred writ-
ings, 243. thorough knowledge of
prevents offence, 204. storehouse of
instruction, 250.

Seal of Christians, 211.

Secrecy, in sinning, 340.

Self-command, real power, unfailing,
161.

Self denial, grudging men exact ex-
treme, 280.

Self-examination 182.

Self ^preference, sin of, 182.

Sensuality leads to hatred, 319.

Serians, 166, note k.

Sermons, better not to hear, than not to
derive benefit from, 61. weariness in
hearers caused by unwillingness to
practise what they hear, 62.

Servants, advice to, 306-310. may gain
the regard of the worst masters, 309.
should continue in service, 336.

Service, Daily, 48.

Services of God, and mammon, con-
trasted, 163.

Sepulchre, the body a, when the soul is
dead, 223.

Shame, sufferings no cause for, 178.
causes of false, 209.

Sickness, in a monastery, 124. a time
for reflection, 214.

Sin, foulness of, 20. pleasures of, un-
satisfying, 21. great, in small mat-
ters, 192. small, guiltier from slight
temptations, 193. danger of one, in-
dulged in, 221.

Sins, some to be checked with authority,
216.

Sinners, made better by prayers offered
for them, 47. open and secret, 143.

Slave, a Christian life will be admired
in a, 306.

Slaves, duties of, 143, 144. the Bishop's
concern in, 144. obedience of, puts
men to shame, 146. to be imitated by
Christians towards God, 146, 147.
brethren of Christ, 361. to be treated
as such, ib.

Slavery, to passions, miserable, 162.
moral disadvantages of, 306. state of
lawful and capable of good use, 336.

Sobriety, what it consists in, 312.

Soldiers, spiritual, must endure hard-
ness, 197.

Solomon, experience of, in knowledge
of the world, 137.

Son, heretical comments on the term,
applied to Timothy, 6, note e.

Digitized by

INDEX.

373

Sons, not all true, 276.

Sorrows, not to cause impatience or
despair, 170. no exemption from, in
this life, 171. each thinks his own
most severe, ib. productive of advan-
tage, 172.

Soul, called the spirit to distinguish it
from the body, 36. a healthy state of,
called a sound mind, 170. neglected
when siok, 321.

Spirit, The, mark of the Church, 44.

Stephen, St. prayer of, 60.

Strangers, kindness to be shewn to,
119.

Strife, inconsistent in a Christian, 219.
Submission, in suffering, 363.
Suffering, needful to the righteous, 243.

inequality of, no cause for offence,

243.

Superstitions, condemned, 82.

Sympathy, with those in misery, 172,
173. lightens grief, 173. want of,
brings its own reward, 236.

Swine y flesh of, not unclean, 96.

T.

Teachers, engaged more than the
taught in the contest, 41. what is
required of, ib. not to disdain instruc-
tion, 42. as luminaries, as leaven, as
angels among men, 81. must use
diligent study, 106. need both gen-
tleness and authority, 148. responsi-
bilities and claims of, 179. must
think their disciples every thing, ib.
we must not judge our, but ourselves,
183. succession of, 196, 197. must
not be impatient, 220. two things
that disquiet, 241.

Teaching, when to be used, 104. called
prophecy, 106. made useless by im-
patience, 220.

Thanksgiving, to.be made for others
good, 48. binds men to love one
another, 49.

Theatre, the heavenly, 287.

Timothy, submitted to be circumcised,

1. affection of St. Paul for, ib. his
youth no hindrance to his promotion,

2. alleged miracles bv the bones of,
2, note c. the time when placed at
Ephesus, 7. manner of his appoint-
ment, 41. his strictness, abstinence,
79. commanded to read, 106. whole
church and people of Asia committed
to, 133. fastings of, 142. why not
cured, 143. miracles of, ib. en-
couraged in his duties, 166. intensity
of St. Paul's love for, 169. faith of,
hereditary, ib. gift given to, ib. ad-
vice to, through him to all teachers,
197. consoled, 263. second Epistle

to. a sort of Testament, full of con-
solation, 263. why St. Paul begs him
to come to him, 268.
Titans, 164.

Titanes, a warlike dance called, 164,
note g.

Titus, an approved companion of St
Paul. 271. his character, 272. his
jurisdiction, 271. mentioned in the
Acts, 272, note a. perhaps a Corin-
thian, ib. required not many words,
272. Epistle to, written before that
to Timothy, ib. character of Epistle
to, 274. why left in Crete, 282. St.
Paul at liberty when he wrote to, ib.

Tongue, the, to be kept pure, 49.

Transgression, real cause of unclean-
ness in meats, &c. 300.

Trials, prolonged to the impatient,
331.

Tribulation, should not haste to be rid

of, 330.

Trophimus, why not healed by St. Paul,
263. when left at Miletus, 264.

Truth, disregarded by those ambitious
of power, 14. supports the Church,
87. contrasted with Type, 274. ac-
knowledgment of, from faith, not
from reasoning, 273.

U.

Unclean, nothing by nature, 98, 297.

sin alone, ib. an evil will, 297.
Undeanness, of meats, done away with

by sign of the cross, 96. not in

themselves, but in receivers, 96.

legal, typical of sin, 299. what is,

298, 299.
Uncleanliness, no honour in, 280.
Unguents, kind of to be sought for by

Christians, 20.
Unmarried, duties of the. 118.
Unrighteous, sufferings of the, 213.
Unthank fulness, 229.

V.

Yam-glory, difficulty of overcoming,

287.
Valentmus, 176.
Vanity, of earthly things, 136.
Value, of things imaginary, 166.
Vessels, earthen, twofold meaning of,

217.

Vices, unnatural of the heathen, 318.
Violence, hinders influence, 286.
Virgins, to be simple in their dress, 66.

hoods and veils worn by, ib. reproved

for over-carefulness about dress, 66.

have Christ for their Bridegroom, ib.

have entered upon a great contest,

Digitized by

374

INDEX.

67. bbould be an example to others,
ib. the foolish failed in almsgiving,
221, note f.
Virginity, not enjoined, 97* a higher
state, ib.

Virtue, the best inheritance we can
leave to our children, 74. alone can
depart with men hence, 91. most
men practise, from constraint, 136.
prevails over every thing, 309. bad
men overawed by, 310.

Virtues, real goods, 102.

W.

War, three kinds of war, 64. with
one's self the worst, ib.

Warfare, good and bad, 41.

Washing, bodily, clears not from gnilt,
ib. of the body, no great matter, 224.

Water, worldly things as, 266.

Way, the narrow, 328.

Wealth, no power of itself, 69. folly of
hoarding, 60. not a possession, a loan
for use, 90. however gained, is God's,
not oars, 101. not a good, 102. trust-
ing in produces pride, 160.

Wicked, if rich, because they are dis-
esieemed of God, 12. various reasons
why suffered to remain, 216.

Wickedness, has its torments here as
well as hereafter. 96, 97. to prevail
in the last days, 227. no one to be
offended because of, 242. shall in*
crease as the end draws near, ib.

Widowhood, better not professed than
to be forsaken, 129. Christian, 234.
how to bear, 236.

Widows, 107. what makes, ib. to receive
honour from the priest, 108. domestic
duty of, ib. God the stay of, if deso-
late, 108. must renounce pleasure,
109. intemperate threatened, 114.

' list of widows' relieved by the
Church, 114, note h. strictness re-
quired of, 117. directions to younger,
129. marriage of, recommended to
prevent evil, 130. with relations, 131.
Widows- Church, age of, 117. duties
of, ib.

Wine, women given to, 308. danger of,
88. those who served in the temple
never tasted, ib.

Woman, taught once and ruined all,
71.

Women, to be modest in dress, 64. to
be silent and modest, 69. not
to speak in Church, ib. in St. Chry-
sostom's time, open to reproof, ib.
must not teacb, but occupy station
of learners, 70. why made subject to
men, ib. salvation to, through child-
bearing, 71. yet saved without
children, 72. what they may do, 206.
many suffered martyrdom, ib. not
inferior in spiritual matters, ib. for-
bidden to teach, 302. those who led
to war, condemned, 320. duties of,
117.

Word, of God, not bound, 199. how

rightly divided, 209.
Works, good, are to shine and be

manifest, 81. to be concealed, 126.
World despised, heaven gained, 266.
Worth, moral alone real, 166.

Y.

Youth, requires much restraint, 73.
exposed to lust, 304.

Z.

Zeal, in good works, 316.
Zenas, the lawyer, 326.

Digitized by

INDEX OF TEXTS.

GENESIS.

i. 11.

138

26.

147

27.

300

31.

96

iii. 5.

237

16.

70

iv. 9.

229

vi. 3. LXX.

112

xviii. 21.

181

xix. 14.

100

OA

1 CO

low

xxi. 21.

242

xxii. 7, 8.

127

xxiv. 22.

100

xxxi. 46.

141

xxxv. 18.

349

xxxix. 6.

37

xl. 7.

309

14. 16.

331

xlv. 5.

360

xlix. 9. LXX.

238

EXODUS.

ii 14.

76

xv. 16.

170

xxiii. 16.

173

xxxii. 1.

263

NUMBERS.

xi. 29.

29

DEUTERONOMY.

iv. 26.

141

xix. 15.

134

xxv. 4.

131

xxxii. 15.

98

1 SAMUEL.

ii. 27.

180

iii. 18.

353

iv. 80.

36

vi. 9.

294

viii. 7.

180

ix. 20.

248

x. 22.

41

2 SAMUEL.

. 25, 26.
25. LXX-

1 KINGS,
xviii. 21. LXX.

JOB.

i. 2.
10.

vii. 1. LXX.
xxix. 15.
xl. 3. LXX.
8.

xlii. 8.

233
ib.
353

246

111
236
242
236
243, n.
ib.
243

PSALMS.

vi. 2.

319

6.

123

8.

181

vii. 11. LXX.

191

viii. 4.

123

xvi. 2.

145,

189

xix. 4.

88

xxii. 13.

238

xxiii. 4.

123

xxxvi. 6.

191

xxxvii. 1.

242

xxxviii. 5.

20

xxxix. 9. LXX.

238

xl. 2.

256

xliv. 22.

123

xlviii. 10.

191

xlix. 15.

123

16.

123

17.

18,

161

lu 10.

224,

298

lviii. 10.

363

lxii. 3.

267

lxiv. 6.

4

Ixviii. 5.

129

6.

123

Ixix. 1.

256

lxxiv. 17.

138

Digitized by

376

INDEX OF TEXTS.

xci. 5, 6. 123

cii.6. 91

9. 123

cir. 4. ib.

26. 138

CTi. 37. 319

cix. 4. 64

62. 123

ex. 1. 189

cxviii. 15. 126

cxix. 120, LXX. 267

126. 275

cxx. 6, 7. LXX. 54

exxrii. 1. 187

cxliT. 4. 172

cxWiii. 1. 123

PROVERBS.

Ti. 34, 36. 307

xx. 6. LXX. Ill

xxri. 11. 46

ECCLESIASTES.

ii. 4, 6.
▼ii. 2.
xii. 8.

136, 137
121
137

ISAIAH.

i. 16.

298

16, 17.

174

iii. 16.

67

24. LXX.

66

xir. 10.

83

xxtk 9.

123

Iii. 11.

298

liii.9.

87

Ht. 13.

183

Wiii. 7. LXX.

115, 116

JEREMIAH.

IT. 14.

224

xxxi. 34.

183

EZEKIEL.

XTiii. 24.
xxxiii. 11.

DANIEL.

ii. 30.

iii. 17, 18.
29, 30.

HOSEA.

iv. 8.
▼i. 6.

xiii. 2. LXX.

190

ib.

363
330
352

119
222
162

AMOS.

ii. 11. LXX. 288
8. LXX. 138

JONAH.

iii. 4. 135

MICAH.
▼i.2. 141
ZECHARIAH.
xiii. 7. 4
MALACHI.

i. 2,3.
ECCLESIASTICUS.

ii. 2.
27.

iii. 10, 12.
*ii. 6.

31.
xi. 2.

4.

xW. 9.
xxi. 2.
xxiii. 17*

XXT. 1.

229

170
214
183
287
180
37
18
150
299
73
302

SONG OF THE THREE
CHILDREN.

▼. 6, 16. LXX. 352

BEL AND DRAGON.

▼. 38. 353

ST. MATTHEW.

iii. 14.

183

t. 7.

360

8.

224

16.

81

22, 23, 24.

276

44.

29

45.

361

▼i. 3.

62, 126

5.

289

5, 6.

62

13.

343

15.

49

23.

284

24.

91

33.

90

▼ii. 2.

61

7.

7

Digitized by Google

INDEX OF TEXTS.

877

ix. 9.
11.
14.
33.

21—23.
32,23.

x. 17.
27.
33.
38.
40.
41.

xi. 12.

xii. 36.

xiii. 62.
xviii. 6.

7.
15.
18.
19.

xix. 12,21.
xxi. 22.
xxii. 13.
32.
40.

xxiii. 2, 3.
8.

xxiv. 12.
28.

xxv. 12.
26.

34, 36.
40.

MARK.

xi. 26.
xv. 41.

LUKE.

vi. 36.
Tiii. 8.
x. 7.
xi. 10.

xiv. 33.

xv. 33.

xvi. 11.
19.
36.

xvii. 7, 8.
10.

xviii. 12.
13.

xxii. 70.
xxiii. 40.

JOHN.

i. 16.
18.
27.

6
63
163
190
221
181
262
276
307
78

118, 180
180
267
182
106
278

94
134
266

13
276

63

61, 190
109
232
180
14
13
136
221
190
109
120, 190

63
326

222
214

131
17

313
78

9, n. 40
100
190
364

149, 361
362
343
168
316

184
68
183

iii. 20.

iv. 24.
v. 39.

41.
43.
44.
vi. 46.
viii. 28.
34.

ix. 22.

x. 11.

xi. 48.

xii. 19.
26.

42, 43.

xiii. 14.
27.

xiv. 10.
12.
33.

xv. 13, 14.
16.
16.
33.

xvi. 33.

xvii. 3.
34.

xviii. 33.
37.

i. 11.

iii. 12.

iv. 13.

33. 36.
vi. 6—7.

60.

vii. 37.

viii. 33.
ix. 16.

2.

xiii. 2.

xiv. 14, 16.
16.

xvi. 1, 3.
2.
3.
17.

xvii. 23, 28.

xviii. 24.
xx. 26.

29.
31.
82.
34.

34, 36.
xxii. 14, 16.

21.

xxTii. 24.

14

68,296
7

290
68
36

183
4, D.

143
36

78, 133
36
36
363
36
118
44
4

867
365
146
346
373
331
343
68
18,30
149
168

88
363
36
338
130
60
76
61
33
3

3, 41, 68
263
26
168
1
1

394

393
325
306
262
243
179

90
360
167
4

ib.

ACTS.

Digitized by

378

INDEX OF TEXTS.

ROMANS.

i. 1.

Of A

83.

173

ii. 5.

llfl

16.

lOQ n

I .717, II.

19, 80.

240

20.

loo

29.

ADA

XoV

iii. 8.

32

23.

33

It. 2.

OR

T. 6.

OA

14.

1 1

20.

32

vi. 4.

207

5, 6.

lb.

7.

too

7o

19.

41

vii. 9.

210, n.

IS.

364

23.

212, d.

▼iii. 7.

Ofi

9.

lis

18.

on
ov

24.

i (to.

loo

29.

21/4

ix. 13.

QOO

x. 2.

04
114

4.

lo

6.

X#4

12.

2oo

17.

197

xii. 15*, 16.

173

xiii.5.

48

10.

232

xiv. 1.

296

8.

363

10.

181, 316

15.

26

XT. 4.

106

19.

264

xvi. 26.

149, n.

1 CORINTHIANS.

ii. 9.

18, 137

14.

212, n.

iii. 6.

79

12.

148

iv. 3.

181

4.

362

6.

44

7.

149

12.

81

12, 13.

60

17.

1

21.

43

v. 5.

43

11.

66, 276

vi. 10.

49

9, 10.

319

20.

36,38

vii. 6.

313

4 •

80

21.

336

29.

78

28, 40.

234

33.

78

36.

118

34,86.

128

▼iii. 6.

68, 189

ix. 9.

26

16.

3, 276

20, 21.

294

27.

141

29.

42

x. 12.

316

xi. 7.

238

9.

70

26.

45

27.

202

28.

243

30.

44

xiii. 12.

xiv. 36.

69

XV. 1.

199, n.

10.

26

23.

139

26.

18

xvi. 2.

173

10, 11.

1

2 CORINTHIANS.

i. 3.

ii. 2.

16, 16.
iv. 5.

7.

10.
vi. 8.

20.
viii. 9.
ix. 7.

xii. 7.
11.

xiii. 10.

GALATIANS.

i.6.
iii. 1.

iv.

3.

19.

4.

13.

14.

17.

190
129

19
148
264
207

80

90
323
119
263
143

34

199
273
339
316
166
183
14
176
337

Digitized by Google

INDEX OF

TEXTS.

879

EPHESIANS.

ii. 9.

iii. 10.
20.

v. 27.

vi. 4.
9.
12.

139
88
177
216
73

144, 343
196

PHILIPPIANS.

i. 18.
21.

ii. 7.
13.
16.
22.
27.

29, 30.
30.

iii. 6.
12.
13.
20.

iv. 3.
4.

14, 16.
17.

21,29
126
149
26
81
1

264

280
188

33
273
361

82
2

21
188

COLOSSIAN8,

iii. 3.

6.
W. 16.

17.

204
78
346

1 THESSALONIANS.

ii. 4.

6, n.

17.

263

19.

179

iii. 8.

179

19.

169

2 THESSALONIANS.

ii. 16.

186

1 TIMOTHY.

i. 3.

2

4.

324

11.

199, d.

13.

167

ii. 2.

303

9, 10.

99

12.

302

16.

117

iii. 2, 4.

2

7.

134

14.

166

16.

268

iv. 11.

148

12. 9

, 79, 219

13, 16.

218

14.

41

16, 16.

132

T.2.

2

6.

234

8.

66

10.

72234

16.

107

23. 2,

n. 6, 281

▼i. 1.

336

8, 9.

313

2 TIMOTHY.

i. 4.

167,263
262

18.

ii. 11.

267

16.

240

iii. 11.

260

16.

79

ir. 6, 16.

166

9, IS.

166

9.

167

11.

2

11, 10, 20.

369

TITUS.

i. 6.

80

13.

219

16.

66,116

ii. 16.

6,219

iii. 10.

160

12, 13.

272

PHILEMON.

12.

277

HEBREWS.

i. 2.
iii. 1.
xi. 13.

xii. 2, 3.
4.
14.
16.

xiii. 4.
17.
23.

JAMES.

ii. 13.
26.

iii. 11.
iy. 3.

36
4, D.
204
168
262
266
229
77, 313
278
2

360
346
49
11

Digitized by Google

880 INDEX OF TEXTS.

1 PETER. 1 JOHN.

ii. 12.
22.

168

87

ii. 9.
ir. 8.

55
223

Digitized by Google

INDEX OF GREEK WORDS.

A.

iyiftnrtv, 159.
my*i*Tt'mf, 63.

20.
Jym, 315.
UvfuZi, 171, note.
«/»»»f, 35, note.

59.

k**\rt**nt 129.
imiXmrrn. 56.
lAy#f, 20.
«An>#m, 188.
if*i^Uf, 76.
£f«/(irj«if, 7, note.
i***tm,if, 139.
iriysAnrtf , 283.

IpTiXmQiptvM thifytwimt, 1 45, note.

I{#rr«f, 124.

&{*f*t9, 36, note.

«ci3i/«r, 312.

is*n0i{, 96, note.

J&Ktvrst, 126.

AWfcfw, 349.

ir^vrnrft^iff, 146.

ivXurmt. 314.

«Wmi«, 297, note.

««-«ff«ur/iwf. 253.

AftXtiaf , 326. note.

«fOimrit 328, note.

B.

fafim*Tt,pif4, 316.
fa*\sfu», 231.

r.

yitxrieu, 159, note,
rituv* , 9, note,
ytrfrur, 6.
yw»r/r, 276.
?«rr«. 8.

y^mft^mrm. 245, note g.
y£*ppmrtfrm), 245. note.
yvprmsim, 96.

A.

192.
hrwrt'tmt, 362.
W«t«r{49«), 150, note.
, 89.

3vr«HT«F, 345.

E.

ly»t«tt/«, 93, note.

*M*ir«, 220, note.
tixuv^m. 188, note.
Elfim^fiitn, 9, note.
iTmm, 159, note.
UW^ii, 218.
Up«yf?#r, 119.

l»*0f*w$6mp$9, 88, note.
U?«t*», 125.
7&jmo, 223, note.
ftu#*, 223, note.
fx«l« , 296.
Ix«^in», 308.
l^i#M»r, 152.

lti{»*i>, 59.
Im-v^mu, 213.
i|«»r/«#,315.

357.
IffT&vptr, 155.
!«-«»«, 255.
U</3«»a*), 44.
ta&MgAvruw , 283.
Iwr^/p *9 , 34, note.
lr/pju'N», 255.
fVMvv^ui, 4, note.
if7«rni(/*>Ft 110, note.
Sfciou iAXifx^», 221, note.
iX"V**n> 350.
iv«-;#n3;#t, 128.
ti*t£t7t, 24, note.
ff«, 9.

e.

HXwtrat, 110.
temrm, 110.

Digitized by

382

INDEX OF GREEK WORDS.

0m»pmrrh, 333.
Akin. 129.

MwXsvTf, 100.

e4f , 9, note.

275.
li^frm, 47.

mmStXtmktf 269.

IMNflfNSf, 209.

jMXif, 38.

MrW^Aim, 334, note.

209.
xiwtrrfa, 91.
Mt^irru, 275.
*r/g«4f, 35, note.
«Wn# , 35, note.

wm^mfuiim, 72, note, 183.
r«t««4r«#p«, 214.
««t«#«XMMpSnp, 212, note.
wm^a.t*twn, 45.
r«{«ra04pM*M, 150.
w^iflm, 77, note.

77, note, 285. note.
wafpnrUv, 2, note.

45.

r^Utf/«, 325, note e.
«4r^«(, 175, note.
wXim^Mi, 38.
W/r, 126.
wtnt'tm, 298, note.
«-{#for«trcj, 126, note.
*{«m»», 9, note,
w^rr^r**, 125.
9pe%ny*u9, 39.
wprkmfbS, 349.
wp*wmX*i*fi* , 152.
wp*$9tt% 263, note c.
rf#rf#Wf, 34, note.
*v*T%vut, 324.

X/;£f#?, 208.

M

ftm^ymfirm, 125.
pi***, 57.
^uAira*, 133, note.

fUTttW9V, 65.

p$mrrtfv, 121.

H^.ir, 48.
Mf»*V?, 127.
n/p iw#f, 79.
mfftX/m, 301, note.
124.

rf^.*,, 192.
ntm, 149.

" ,,321.

*l*U*€Hy 151.

$]»<&$fum*1 8, note.
liwfuiu, 8, note, 350.
ifL—v*$*) 147.
J<rx*, 41. note.
JrW, 63.

ri^tW/, 56.
rV"», 223.
r/H&ief , 89.
r^M«f«, 91.
rr'iflmht, 146.
rrf^'X", 184, note.
rvwymt, 173, note.
rmK^r, 329, note.
n»>««?»m«, 329, note,
rmi^, 132.
rtnrrgipto, 153.
rf(dyir09, 95.
324.
223.
fmfftnrpMV, 170.
rmfprhn, 301.

rUm, 276.

r^, 320.
r^r. 12, note.
12, note.

»«^"MM, 139.

rag**!*, 356.
wmt*n*r*rtxn, 178, note.

fcrmi*, 156, note, 297, note.
d?*f, 336.

Digitized by

INDEX OF GREEK WORDS.

PmvwtSt, 2.

ffJUw, 259, note b. 2.
f jXi«f , 13, note.
fiXin^rw/Mf, 290.

n.

x.

^ii#*r#nrr«), 181* 350, note.

Xtnp**: 91. ~f iXiikf, 328, note.

FINIS.

ERRATUM.
P. 98. heading, for unless read useless

baxtsr, Printer, oxford.

Digitized by GoogI

DEDICATED (BY PERMISSION)
TO HIS GRACE THE LORD ARCHBISHOP OF CANTERBURY.

A

LIBRARY OF FATHERS

OP THE

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST AND WEST.

TRANSLATED BY MEMBERS OF TUB KMGLISH CHURCH,
WITH NOTICES OF THE RESPECTIVE FATHERS, AND BRIEF NOTES BY THE EDITORS,
WHERE REQUIRED, AND 8UMMARIE8 OF CHAPTERS AND INDICES.

EDITED BY

Thb Rev. E. B. PUSEY, D.D.

Regius Professor of Hebrew, Canon of Christ Church, late Fellow of (Met College.

The Rev. JOHN KEBLE, M.A.

Professor of Poetry, late Fell**w of Oriel College.

The Rev. J. H. NEWMAN, B.D.

Fellow of Oriel College.

The Rev. C. MAIMtlOTT, M.A.

Fellow of Oriel College.

A Publication, answering to the above title, appeared to the Editors
calculated to answer many and important ends, and to supply considerable
wants, some peculiar to our own Church and times, others more general.

Their chief grouuds for thinking it very desirable were such as the fol-
lowing:—

1. The great intrinsic value of many of the works of the Fathers, which
are, at present, inaccessible, except to such as have large libraries, and are
familiar with the languages in which they are written ; and this the more,
since a mere general acquaintance with the language will not enable a
person to read with ease many of the Fathers. E. g. Knowledge of
Latin alone will not suffice to read Tertullian: and in cases less strong,
ecclesiastical language and peculiarity of style will often present consider-
able difficulties at 6rst.

2. The desirableness of bringing together select works of different
Fathers. Many who would wish to become acquainted with the Fathers,
know not where to begin ; and scarcely any have the means to procure any
great number of their works. Editions of the whole works of a Father,
(such as we for the most part have,) are obviously calculated for divines,
not for private individuals : they furnish more of the works of each Father
than most require, and their expense precludes the acquisition of others.

3. The increased demand for sacred reading. The Clergy of one period
are obviously unequal to meet demands so rapid, and those of our day have
additional hindrances, from the great increased amount of practical duties.
Where so much is to be produced, there is of necessity great danger that

Digitized by

2

much will not be so mature as, on these subjects, is especially to be desired.
Our occupations do not leave time for mature thought.

4. Every body of Christians has a peculiar character, which tends to
make them look upon the system of faith, committed to us, on a particular
side ; and so, if they carry it on by themselves, they insensibly contract its
limits and depth, and virtually lose a great deal of what they think that
they hold. While the system of the Church, as expressed by her Creeds
and Liturgy, remains the same, that of her members will gradually become
contracted and shallow, unless continually enlarged and refreshed. In
ancient times this tendency was remedied by the constant living intercourse
between the several branches of the Catholic Church, by the circulation of
the writings of the Fathers of the several Churches, and, in part, by the
present method — translation. We virtually acknowledge the necessity of
such accessions by our importations from Germany and America ; but the
circumstances of Germany render mere translation unadvisable, and most
of the American Theology proceeds from bodies who have altered the doc-
trine of the Sacraments.

5. The peculiar advantages of the Fathers in resisting heretical errors,
in that they had to combat the errors in their original form, before men's
minds were familiarized with them, and so risked partaking of them; and
also in that they lived nearer to the Apostles.

6. The great comfort of being able to produce, out of Christian antiquity,
refutations of heresy, (such as the different shades of the Arian :) thereby
avoiding the necessity of discussing, ourselves, profane errors, which, on so
high mysteries, cannot be handled without pain, and rarely without injury
to our own minds.

7. The advantage which some of the Fathers (e. g. St. Chrysostom)
possessed as Commentators on the New Testament, from speaking its lan-
guage.

8. The value of having an ocular testimony of the existence of Catholic
verity, and Catholic agreement; that truth is not merely what a man
troweth; that the Church once was one, and spake one language; and
that the present unhappy divisions are not necessary and unavoidable.

9. The circumstance that the Anglican branch of the Church Catholic
is founded upon Holy Scripture and the agreement of the Universal Church;
and that therefore the knowledge of Christian antiquity is necessary in
order to understand and maintain her doctrines, and especially her Creeds
and her Liturgy.

10. The importance, at the present crisis, of exhibiting the real practical
value of Catholic Antiquity, which is disparaged by Romanists in order to
make way for the later Councils, and by others in behalf of modern and
private interpretations of Holy Scripture. The character of Catholic anti-
quity, and of the scheme of salvation, as set forth therein, cannot be ap-
preciated through the broken sentences of the Fathers, which men pick up
out of controversial di\ inity.

1 1. The great danger in which Romanists are of lapsing into secret infi-
delity, not seeing how to escape from the palpable errors of their own
Church, without falling into the opposite errors of Ultra-Protestants. It ,
appeared an act of especial charity to point out to such of them as are dissa- a
tisfied with the state of their own Church, a body of ancient Catholic truth,
free from the errors, alike of modern Rome and of Ultra- Protestantism.

12. Gratitude to Almighty God, who has raised up these great lights #
in the Church of Christ, and set them there for its benefit in all times.

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EXTRACTS FROM THE PLAN OF THE WORK.

1. The subjects of the several treatises to be published shall mainly be, Doctrine,
Practice, Exposition of Holy Scripture, Refutation of Heresy, or History.

2. The treatises shall be published entire, so as to form a whole.

6. Each volume shall consist either of a work or works of a single Father, or of those
of several Fathers upon the same subject, or connected subjects, as in selections of
Homilies.

8. The Editors hold themselves responsible for the selection of the several treatises
to be translated, as also for the faithfulness of the translations.

11. The originals of the works translated shall be printed9. It would be well,
therefore, if Subscribers would specify, if they wish for the originals, either with or
without the translations.

12. It is understood that subscriptions continue, until it be intimated that they are
discontinued, and that they extend, under ordinary circumstances, to the end of each
year.

14. Not more than four volumes to appear in each year : the price to Subscribers not
to exceed 9s. for a closely printed 8vo of 400 pages; to the public it will be raised
one-fourth. When old Translations are revised, the price will be diminished.

15. No volume can be subscribed for after it is published; but the Subscription Lut
remains open for the future volumes.

* The object of publishing the originals has been steadily kept in view, though delayed by
difficulties, inseparable from the commencement of such an undertaking, as well as by sorrowful
dispensations* Collations of foreign MSS, have now been in part obtained, in part are being
made, for S. Chrysostom's Homilies on S. Paul, on the Statues, S. Cyril of Jerusalem, Macarius,
Tertullian, S. Basil Hexatm. 6)c.

RIV1NGTONS, LONDON. J. H. PARKER, OXFORD.

ATHANAS1U8, S Select Treatises, Part l.

' On the Ntcene Definition, r „ w „ „ „ _ „ n . ,

Council* of Arlminun and >Rev. J. H. Newman, B.D. Fellow of OntL
SeleacU, end the First Ora-
tion eteinet the A riant

Works already published.

r

AUGUSTINE. S Condon., * lib the UUn J ow Translation and T^xt, revUedhy E.B. Pnsey, D.D.

CYRll^S.OFJERUSALEM Catechetical Discourses Rev. ft. W. Church, B.J. Fellow of Oriel.

CYPRIAN, S. Treadle*, late Rev. C. Thornton, M.J. Christ Church.

CHRT808TOM, S Homilies on 8. Matthew, Part I. Rev, Sir G. Prevott, M.A. Oriel.

On the Epistle to the Roman*, ) J- B-Morr\9, M.A. Fellow qf Exeter.

1 Corinthian*. Galallans. and \ R*»>- J* Medley, M.A. Wadham.

Epheaian*, ( Rev. B. K. Cornish, M.J. late Fellow of Exeter.

) Rev. W. J. Coveland, M.A. FeUon of Trinity.

1 and 2 Tim. Tit. Phil em. Rev. J. Tveed,M.A. CCC. Comb.

Homilies on the Statues Ret. E. Budge.

TKRTULEIAN ■• • • ■ AflSgJ and PrMtk■, \ Rev. C Dodgson, M.A. late Student ofCh. a.

In the Press.

ATHANAS1US, S. Select Treatise*, Part S. 2 „ „

Second, Third, and Fourth V Rev. J. H. Newman, B.D. Fellow qf Oriel.
Orations against the Ariaas >

Historical DocnmenU. Rev. M. Atkinson, M.A. Fellow of Lincoln.

3HRYSOSTOM, S Homilies on St. Matthew .... Rev. Sir G. Prevott, M.J. Oriel.

On the Epistle to the Pulippiane Rev. W. C Cotton, M.J. Student ofCh. Ch.

Colosaiana . . Rn. J. A. Ashteorth, M^A. Fellow of Brase-noee.
Thessalonian* Rev. J. Tweed, M.A. C.C.C. Comb.

GO^OPMaSS; } ROV.R.F. WUson, M.J. Oriel.

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AMBROSE, 8. On U>t Psalm* *• CoJfi^ B.J. Student of Christ (lurch.

Doctrinal Treatise*.
Epistle*

ATHAN ASIU8, S. Tract* on the Incarnation and ) - Q jy^^ MJL FtUom # OritL

Holy Spirit. J

AUGUSTINE, S Anti-Pelagian Tract. Rev. F. OakeUy, M.A. Fellow if

And-Donltlst Tr.cU ....... Rev. F. £«^*Jf * TJ^t^$Tc*C

HmniliesonSt.John'*Go*pel | g/s^^oVbU .' Scholar qfkudhaM^

First?
Epistle . . J
- the Psalm* ..

Practical Treatise. 7 ™ ..'."Rev. a L. Cornish. MJL. Fellow of Exeter.
Homilies on the New t RfV R g MaemuOen, M.J. Fellow qfC.C.C.

Testament J _ , mm . -

Epistles Rev. H. W. WUberforce, M.A Oriel.

City of God (Hd Translation revised.

BASIL, S. THE GREAT .. Treatises, and Ho-ju^ Jf j^uuams, M.J. Fellow of Trinity.
CHRYSOSTOM, S Homilie* on St. John Ret. G. T. Stupart, M.J. Fellow of Exeter.

■ 1 CorinthlaM* Y.'.'.Fev. J. A. Ashworth, M . A ' Fallow qf Bras€J\

the Hebrew*.. . ..Rev. T. Keole, M.A late frU** ot ( .C. C

Select Homille* Rev. C. B. Pearson . A . OrxcL-

On the Priesthood The late BV. "M.fi*"*?** *£v£

Epistles Rev. E. Churton, if. A. CttrUt Church.

CLEMENT, S. OF ALEX- I Pasdatoana,
ANURIA J i-wu^ogu*

CYPRIAN, S EpUtle* Rev. 11. Carey, M.A. Worcester College.

° DRIA S:.°.F A.LEX.A.N." } ***** l,e*or,0, Bev.J.H. Xeuman, R.D.

EPHRABM SYRUS, S. Homilie* Rev. J. B. Morris, M.A. Fefhw of Ester.

EUSEBIUS Ecclesiastical History Rev. E. J. Dayman, M.J. late Fellow of Exeter.

GREGORY, S. OF NYSSA . . Sermon* and Commentaries. .Reo. C. Stager, M.A. late Scholar of Worcester.
GREGORY, S. THE GREAT { ^fc^i WW

HILARY, S On the Trinity Rev. A. Short, M. A late StudetOof Christ Chrnrci..

Psalms. G. G. HayUr, BA. Scholar ofOrteL

On St. Matthew.

IRENJEUS.S Against Heresy Rev. J. Keble, M.A.

JEROME, S Epistles Rev. J. Mosley, M.J. Fellow of MaodaUm.

JUSTIN, M Works Ven. Jrchdeacon Manning, M.A. tote Fellow ofMert.

LEO, S. THE GREAT Sermons and Epistle* Rev. J. H. Newman, B D.

MACAB.OS.S W„rk " ** *

OPTATUS, S. On the Donatlst Schism Rev. F. W. Faber, M. A. Fellow of University.

OR] GEN Against Celsns Rev T. Motley, M A. late Fellow of Oriel.

TERTULLl AN Works Rev. C. Dodgson, M.A. late Student of Ch. Ch.

THEODORET, Ac. Ecclesiastical History Rev. C. Marriott, M.A. Fellow of Oriel.

^Tm^S. \ . } *• M A FeUow * BaUkU-

MISCELLANIES St. Clement of Alex. "Qois^

d'ves salvetnr V Ep. ad i
Diognetvm; IracU of Hip J
oolym*

S. Bull and S. Ambrose, Hex- -\ s

HomT°Oplflcio/N%ieZMai^(i^ E. Marshall, M.A. laU Feitow of C.C.C.
Melelio* <te Nat. Horn. lTieo-f W. A. GreenhiU, M.D. Trin. Coll.
doret de Provklentia. Lactan- \
tin* de Opif. Del. J

•#* This list was never meant to be final, and it has been, from time to time, enlarged. It mighf
then save waste of labour, if persons contemplating the translation of works, not set down, would
enquire of the Editors, whether they are included in the plan.

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SUBSCRIBERS.

Those marked with an • arc subscribers to both the Texts and the Translations.

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*His Grace The Lord Archbishop of Canterbury.

His Grace The Lord Archbishop of York.

Right Hon. and Right Rev. The Lord Bishop of London.

Right Rev. The Lord Bishop of Lincoln.

Right Rev. The Lord Bishop of Bangor.

Hon. and Right Rev. The Lord Bishop of Oxford.

*Right Rev. The Lord Bishop of Rochester.

Right Rev. The Lord Bishop of Gloucester and Bristol.

Right Rev. The Lord Bishop of Exeter.

Right Rev. The Lord Bishop of Worcester, dec.

*Right Rev. The Lord Bishop of Chichester, dec.

Right Rev. The Lord Bishop of Worcester.

*Right Rev. The Lord Bishop of Sodor and Man.

Right Rev. The Lord Bishop of Ripon.

Right Rev. The Lord Bishop of Barbados.

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Right Rev. The Lord Bishop of North Carolina, 2 copies.

♦Right Rev. The Lord Bishop of New Jersey.

Right Rev. The Lord Bishop of Ohio.

Right Rev. Bishop Luscombe, Paris.

Abbiss, Rev. J. Acland, L. Esq. Killerton

•Aberdeen Diocesan Library #Acland, T. D. Esq. M.P.

A B. for the Theological College, Acland, Henry, Esq. All Souls Coll.

Illinois, N. A. Acland, P. Leopold, Esq. Ch. Ch.

Abraham, Rev. C. J. Eton Coll. Acland, Arth. H. Dyke, Esq. Dorchester

tAckland,' T. S. Esq. 8t. John's Coll. Adams, Rev. H. G.

Camb Adams, Rev. D. one of the Vicars of
Acklom, J. Esq. Downing Coll. Camb. Bampton

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St. Barnabas, Kensington, London
Addison, W. F. Esq. Wadham
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stock

Agnew, Mrs. Western Pavilion.Brighton

Aitken, Rev. R. Walcot Terrace,
Kensington Road

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Aitchison, Rev. D. Glasgow

Alexander, Re?. John, Edinburgh

Alger, Owen T. Esq.

Allen, A. Esq. Clifton

Allen. Rev. J as. Castle Martin, Pem-
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Allen, Rev. John, King's Coll. London

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Allen. R. B. Esq. Walthamstow

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Champernowne, Rev. R. Ch. Ch.

Chandler, Rev. J. Witley

Chanter, Rev. Mr. Ilfracombe

Chapman, C. Esq. Trinity Coll.

Chapman, Rev. J. M. Balliol Coll.

Charlton, T. Esq. Chilwell, Nottingham

•Chase, D. P. Esq. Oriel Coll.

•Chase, Rev. T. H. Queen s Coll.

Cheetham Library, Manchester

•Chepmell. Rev. H. L. M. Pemb. Coll.

•Chessyre, Rev. W. J. Worcester

Chester, Rev. Anthony, Chichley Hall,
Newport

Cheyne, Rev. P. Aberdeen

Chichester, Dean and Chapter of

Chichester, Very Rev. the Dean of

Childers, Mrs. Walbroke

Christie, A. J. Esq. Fellow of Oriel Coll.

Christie, Rev. F. Badge worth, neat
Cheltenham

•Christ's College Library, Cambridge

•Church, Rev. R. W. Oriel Coll.

Church, W. Esq. Univ. Coll. Durham

•Cburton, Rev. Edw. Crayke, near
Easingwold

Cirdeaux, Rev. J. Whiston

Clarke, S. Esq. Turnham Green

Clarke,Rev.E.W.GreatYeldham,Ettex

Clarke, Rev. H. Danvers, Exeter Coll.

Clarke, Rev. Henry, Incumbent of
Gisborough, Yorkshire

Clarke, Rev. S. Beddiogton, near Croy-
don, Surrey

Clarke, S. Esq. St. John's Coll.

Clark. B. S. Esq.

Clark, Fred. Esq.

Clark, G. N. Esq. Newcaatle-on-Tyue

Clark, Air. Wm. Manchester

Clark, Rev. J. W.

Clark, Rev. John, Leeds

Clark, Rev. J.Dixon, Bel ford, Newcastle

Clayton, Rev. J. H. Bath

Clayton, — Esq. Twickenham

Digitized by

0

SUBSCRIBERS.

Clayton, Mr. Chas. M inch ester
Claxson, Rev. B. S. D.D. Gloucester
•Cleaver, Rev. J. F. Great Coxwell,
Berks

Clement, Rev.B.P. Canon of Winchester
•Clements, Jacob, Esq. Oriel Coll.
•Cleoburey.Rev.C. Steeple Aston, Oxon.
Clerfce, Ven. C. C. Archdeacon of
Oxford

•Clerke, Rev. Wm. Melton Mowbray
Clifton, Mrs. Kensington
•Clissold, Rev. A. Stoke Newingtoo
•Clutterbnck, Rev. H. Exeter Coll.
Cockin,M.Esq. Rangeworthy.lronActon
Cocks, Hon. and Rev. J. S. Worcester
tCocks, Rev. Charles
fCodd, Rev. E. T. Minchin- Hampton,
Stroud

Codd, Rev. E. T. St. John's Coll.

Cambridge
•Codrington College Library, Barbados
Coffin, Rev. R. A. Ch. Ch.
Coit, Rev. T. D. President of the

Transylvanian University, U. S.
Cole, Geo. Edw. Esq.
Cole, Rev. C. Peterhead
•Coleridge, Hon. Mr. Justice
Coleridge, Rev. E. Etoo Coll.
Coleridge, F. G. Esq. Ottery St. Mary
fColeridge, Rev. Derwent, Chelsea
♦Coles, Rev. G. Croydon
Coles, W. Esq. Wells
fCollege of Doctors of Law, Doctors'

Commons
Collett, W. L. Esq. Queen's Coll.
Colley, Rev. James, Shrewsbury
Collings, Mr. E. Bookseller, Bath
tCollins, C. M. Esq. Exeter Coll.
Collioson, Mr. R. Mansfield
•Collis, Rev. J. D. Worcester Coll.
Collison, Rev. F. W. St. John's, Camb.
•Collyns. Rev. Chas. Henry, Ch. Ch.
Coltman, Rev. George, Stickoey,

Lincolnshire
tColson, C. Esq. Cambridge
Colvile, Rev. Frederick L. Leamington
Colville, James W. Esq.
Combe and Crossley, Leicester
Combs, John, Esq.
Compigne, D. Esq. Gosport

Compton, Rev. B. Uns worth, near Bury,

Lancashire
Connell, Rev. A. O. Dublin
Constable, Esq. Jesus College, Cambridge
Cooper, Rev. E. P. Vicarage, Burford,

Oxon. (Tr. of S. Chrys.)
Cooper, Rev. G. M. Wilmington, Lewes
Cooper, Rev. R. Howe,. Norfolk
Copeland, Rev. W. J. Trinity Coll.
Coplestone, Rev. R. E. Barnes, Surrey
tCopleston, Rev. W. J. Oriel College,

(Chrysostom)
Corbett, Ven. S. Archdeacon of York,

Wortley, Sheffield
•Cornish,Rev.Dr.King's School, Ottery

St. Mary

Cornish, Rev. Hubert K. Bakewell,

Derbyshire
Cornish, Rev. C. L. Exeter Coll.
•Cornthwaite, Rev. T. Hornsey
Cory, Isaac Preston, Esq.
Cosens, Rev. Robert, Dorchester
Coaserat, Rev. G. P. Graham, Exeter

Coll.

Cotes, Rev. Peter, Litchfield, Hants
•Cotton, Rev. W. C. Ch. Ch.
Cotton, William, Esq. Bank of England
Courtenay, Lord, Powderham Castle
•Courtenay, Rev. Francis, Exeter Coll.
Courtney. W. P. Esq. Exeter Coll.
Cowie, Mr. St John's Coll. Cambridge
•Cox, Rev. W. H. Su Mary Hall
•Cox, Rev. J. Walgrave
Coxson, Rev. Mr. Davenham, Cheshire
Coxwell, G. S. Esq. Newcastle-on-Tyne
Cragg, Rev. Richard, Wymondham
•Crawford, J. R. Esq. Lincoln Coll.
Crawley, C.Esq. Fitzroy Farm,Highgate
Crewe, Lord, Trustees of,
•Crichlow, Rev. H. M. Poundstock,

Cornwall
Crichton, Rev. M.

Cripps, Rev. J. M. Novington, nr. Lewes
Croft, Archdeacon, Saltwood, Hythe
Croftoo, Morgan, jun. Esq. Boyle,
Ireland

Crompton, Rev. Benj. Uns worth, near

Bury, Lancashire
Crompton, Rev. J. L. Trin. Coll.

Camb.

Digitized by

SUBSCRIBERS.

7

Crow, Mr. John, Bookseller, Leeds
Crone, T. F. Esq. Exeter Coll.
tCureton, Rev. W. British Museum
Currer, Miss, Eshton Hall, Yorkshire
•Currey, Mr. St John's Coll. Cambridge
Currie, Rev. Horace G. Milford
•Carrie, Rev. James
Curties, Rev.T.C. Frenchay.near Bristol
Curry, Mr. W. Bookseller, Dublin

Dale, Rev. H. Bristol

Dalgairns, J. D E*i. Exeter Coll.

•Dalton, Rev. W. Lloyd House, Wolf er-
hampton

Dalton, Rev. W. In worth

•Palton, Rev. C. B. Wadham Coll.

Dalton, Mr.

Daly, Rev. William

•Daman, Rev. Charles, Oriel Coll.

Danby, T. B. Esq. Kendsl

•Dansey, Rev. Wm. Donhead St An-
drew, Wilts

•Darby, Rev. Christopher, Knocktopher

Darnel], Rev. W. Stanhope, Durham

•Darling, Mr. James, 22, Little Queen
Street, London

Darling, Rev. Thomas Sr. John's Coll.
Cambridge

Darwal1, Rev. L. Criggion, near Shrews-
bury

'Dasent, G. W. Esq. Magdalen Hall
Davies.Mr. John,Bookseller,Shrewsbury
Davies, Rev. E. Leominster
Davies, Rev. J. Abbenhall, Gloucester-
shire

Davies, Rev. W. L. Elizabeth College,
Guernsey

Davison, Mrs. College Green, Worcester

•Dawson, C. Esq. Baymont Lodge, Tor-
quay, Devon

Dawson, Rev. G. Exeter Coll.

•Dawson, J. Esq. Exeter Coll.

Dawson, Rev. I. Massey, Abinger
Rectory, near Dorking

Dawson, Rev. W. A. Christ's Coll.
Cambridge

Day, Rev. John D. Stone, Dartford
Dayman, Rev. E. A. Exeter Coll.
t Dayman, A. J. Esq. Exeter Coll.
•Deacon, Rev. G. E. C. C. C.
Dealtry, Rev. Dr. Clapham
•Dean, Rev. W. S. Abdon
Dene, Rev. Arthur, Exeter
Deane, Rev. H. Gillingham, nr. Shaftes-
bury

Debrisay, Rev. J.T.
Deedes, Rev. Gordon
Delafosse, Mrs. Addiscombe
Demain, Rev. Henry, Hertford
Demainbray, Rev. F. Barcheston, near

Shipton-on-Stour
Demerara Clerical Library
Denny, Rev. A. Mauritius
Denton, Rev. Henry, Dnnton Bassett,

Leicester
De Tessier, Rev. A. P. C. C. C.
•De Tessier, G. Esq. C.C.C.
De Vere, Aubrey, Esq.
Dew, Lieutenant

Dewhirst, Mr. Bookseller, Huddersfield

Dewhurst, Rev. John

•Dickinson, F. H. Esq.

Dickinson, Harvey, Esq.Nutfield, Surrey

•Dickinson, T. H. Esq,

fDisney, Rev. J. Charlemont, Armagh

•Dimsdale,Charles,Esq.Eesendon Place,

Herts.
Dingwall, Charles, Esq.
Dixon, Rev. 1. 1. Abram, Manchester
Dixon, Rev. James, Sheffield
Dixon, Rev. Robert, King Wm. Coll.

Isle of Man
•Dobsoo, — Esq. Liverpool
Dodd, Rev. W. Newcastle-on-Tyne
•Dodgson, Rev. C. Croft, Yorkshire
Dodson, Rev. J as. Lichfield
•Dodsworth, Rev. William
tDonkin, W. F. Esq. Univ. Coll.
Donne, Rev. Jas. Bedford
Dornford, Rev. J. Plymtree, Devon
Douglas, Edward, Esq. Ch. Ch.
Douglas, Rev. H. Whickham, Durham
•Dowding, Rev. B. C. Devizes
Downes, Rev. J.

Drummond, Henry, Esq. Albury Park,
Guildford

Digitized by

SUBSCRIBERS.

Dnimmoad, Rev. Arthur, Charlton
Di urn mood, Rev. Spencer R. Brighton
Druromood, Rev. R. Feering
Drummond, Colonel. Bath
Drury, Rev. H. J. Worcester Coll.
Dry, Re?. The*. Forest, Walthamstead
Dufficld, Rev. R. Frating, near

Colchester
•Dugard, Rev. Geo. Manchester
fDukes, R. M. Esq. Lincoln Coll.
Dundas, Wm. Pitt, Esq. Edinburgh
tDuno, John, Esq. Advocate, Aberdeen
Dunn, Rev. John

Dunnington, Rev. Joseph, Thicket Hall
Dunraven. Earl of,
•Dunster, Rev. Mr. Tottenham
Durnford, Rev. Francis, Eton College
Dyer, Rev. J. H. Waltham, Essex
•Dyke, Re?. Henry, Cottisford, Oxon.
•Dyke. Rev. W. Fellow of Jesus Coll.

Cradley, Herefordshire
Dymock, Rev. J. Rector of Rough ton
•Dyraock, Rev. W. G. Hatch Beau-
champ, Ilminster
Dyne, Rev. J. B. Highgate
•Dyson, Rev. C. Dogmersfield
Dyson, Rev. F. Tidworth

East, E. Esq. Magdalen Hall
Eaton and Sons, Booksellers, Worcester
Eaton, W. Esq. Weston, Whitwell, York
Eden, Rev. R. Rochford, Leigh, Essex
Edge.Rev. W. J.Waldringfield, Wood-
bridge

Edgell, Rev. E. East Hill, Frome
Edinburgh, University of
Edmonstone, Sir Archibald, Bart.
Edmonstone, Rev. C. St. Mary's Marl-
borough, Wilts
•Edwards, Rev. A. Magd. Coll.
•Edwards, Rev. J. Newiogton
Eedle, Rev. Edward Brested, Bognor
Eland, Rev. H. G. Bedminster, Bristol
Elder. Rev. Edward, Ballio! Coll.
Eldridge, Rev. J .A .Bridlington .Yorkshire
Eley, Rev. H. Aldham, Essex

Ellerton, Rev. E. D.D. Magdalen CoU.
tElliott, C. J. Esq. St John's Coll.
Ellis, Mr. Kitson

ElIison.Rev.N.T. Huntspill.BridgewateT
Ellon Episcopal Chapel Library
•Ellon, Rev. Mr. G. N. B.
Elmhirst, Rev. Edw. Shawell Rectory
Elwes, C. C. Esq. Bath
Elwes, J. M. Esq.
•Elmhirst, Rev. Geo. Leeds
Elphin, Ven. Archdeacon of, Ardcarnea

Boyle, Ireland
•Ellington, Rev. Dr. Regius Professor

of Divinity, Dublin
Elton, A. Esq. Clevedon
Emmanuel College Library, Cambridge
•Erskine, Hon. and Rev. H. D. Swith

land, Leicestershire
Estcourt, T. G. Bucknall, Esq. M.P.

Estcourt, Gloucestershire
Estcourt, Rev. E. E. Cirencester
Ethelston, Rev. C. W. Uplyme. Lyme

Regis

Etough, Rev. Dr. Claydon, Ipswich
•Evans, Herbert N. M.D. Hempstead
Evans, Rev. E. C. Sugham
Evans, Rev. Thomas, Gloucester
Evans, Rev. W. Burlton Court
•Evans, Rev. T. S. Brompton
•Evans, Rev. A. B. D.D. Market Bos-
worth, Leicestershire
Exeter, Very Rev. The Dean of
Ewing, Rev. W. Lincoln Coll.
Eyre, Rev. H. S. Bryanstone Square

•Faber, Rev. F. W. University Coll.
Faber, Rev. J. C. Cricklade, Hindon,
Wilts

Falcon, Rev. Wm. Buxted, Sussex
Fallow, Rev. T. M.

•Farebrother, Rev. Thomas, Aston,

Birmingham
Farnworth, Mr.
•Farrer, James William, Esq.
Faulkner, Mr. Bookseller, Doncaster
Fawcett, Rev. J as. Leeds

Digitized by

SUBSCRIBERS.

9

Fawkes, Mrs. the Terrace, Putney
Fearon, Rev. D. R.
Felix, Rev. Peter

Fellowes, Rev. C. Shottesham, Norfolk
Fellows, Mrs. Money Hill House,

Rickman* worth, Hertfordshire
Fenton, Rev. G. L. Lilleshall, Shiffnal,

Salop, (Augustine)
Fenwick, Rev. M. J. Donegal
•Fessey, Rev. G. F. Tardebigg, Worces-
tershire
Few, Robert, Esq.
Fielding, Rev. H. uear Horncastle
Finch, Miss C.
Fisher, Rev. A. Br id port
Fisher, Rev. W. A. Hilmore, Cork
Fitzgerald, Rev. A. Cailow
Fitzgerald, C. R. Esq.
Fiuherbert, Rev. Alleyne. Ashbourn,

Derbyshire
Fitzroy, Rev.August. Fakenham, Suffolk
Fleming, J. Esq. St. John's Coll. Camb.
Fletcher, Rev. C. Southwell
Fletcher, Sir Henry, Bart. Ashley Park,

Walton on Thames
Floyer, Rev. T. B. Oldershaw, Lichfield
Forbes, the Hon. Walter, Master of

Forbes, residing at Castle Forbes,

N. B.

Ford, Rev. J. Bailey, near Exeter
Ford, Wm. Esq.
•Ford, Mr. Bookseller, Islington
Forester, Hon. and Rev. Orlando,

Brazeley, Shiffnoll
•Formby, Rev. R. Brasenose Coll.
Foreter, Rev. H. B. Stratum, Cirencester
•Forsyth, Dr. Aberdeen
Fortescue, Rev. R. H. Revelstock, Devon
Foskett, Rev. T. M. Enfield, Middlesex
Foster, Rev. J. Great Haseley
Foulkes, Rev. H. P. Balliol Coll.
Fowler, Rev. H. Liskeard, Cornwall
Fox, Rev. Charles, Bridport
Fox, Mr.

Fraser, Rev. Robert, Lyminge, Hythe
Freeland, F. E. Esq. Chichester
Freeman, Rev. H. Peterboro'
Freith, F. H. Esq. Univ. Coll. Durham
Froude, Ven.R.H. Archdeacon of Totness
• Froude, Wm. Esq. Bristol

Fryer, William, jun. Esq.
Fulford, Rev. F. Croydon, Arlington,
Camb.

•Furlong, Rev. C. J. Warfield, Berks
Fursdon,Mrs. FursdonHouse.near Exeter

•Gace, Rev.FrederickAubert,Megdalen
Hall

•Garden, Rev. Francis

Gardner, Rev. W. Rochford, Essex

Garratt, John, Esq. jun. Farringdon

House, near Exeter
Gathercole, Rev. M. A. North Brixton
•Gaunt, Rev. C. Isfield, near Uckfield
Gaye, Rev. C. H.
•Gayfere, Rev. Thomas, Bradford
•Gawthern, Rev. Francis Seeker, Exeter

Coll.

George, Henry, Bookseller, Wester ham,
Kent

•Gepp, Rev. Geo. Edw. Ashbourn
Germon, Rev. Nicholas, St. Peter's,

Manchester
Gibbings, Rev. Rich. Trin. Coll. Dublin
Gibson, Mr. 1. S. Manchester
•Gibson, J. Esq. Jesus Coll. Camb.
•Gibson, Rev. W. Fawley
Gifford, Wm. Esq. Univ. Coll.
Gillet, Rev. G. E.
Gladstone, Rev. John, Liverpool
Gladstone, John, Esq. Fasque, Fetter-

cairne, Kincardineshire
Gladstone, William Ewart, Esq. M.P.

Ch. Ch. 2 copies
Gladwin, Rev. C. Liverpool
Glanville, Rev. Edward F. Wheatfield

Rectory, Tetsworth
Glasgow, University of,
•Glencross, Rev. J. Balliol College
•Glenie, Rev. J. M. St. Mary Hall
Glossop, Rev. Hen. Vicar of Isleworth
Glover, Rev. F. A. Dover
Glover, Rev. R. A. Dover
Glynne, Rev. H. Hawarden Rectory,

Flintshire

Godfrey, Rev. W. Tibberton, Worcester
Goldsmid, Nathaniel, Esq. M.A. Exeter
Coll.

Digitized by

10

SUBSCRIBERS.

Goldsmith, H. Esq-St-Pcter's Coll. Camb
Gooch, Rev. J. H. Head Matter of

Heath School, Halifax
Goodford, C. O. Esq. Eton Coll.
•Goodlake, Rev.T. W. Pembroke Coll.
Goodwin, H. Esq. Cams Coll. Cambridge
Gordon, Rev. Osborne, Ch. Ch.
Gordon, C S. Esq. Exeter
Gordon, H. Esq. Kendal
Gordon, W. Esq. St. Leonard's
Gother, Rev. A. Chale Rectory, Isle of

Wight
Gough, Rev. H. St. Bees
tGoulborn, H. Esq.
Gould, Rev. R. J. Farnham Royal
Gower, Rev. John, Ashperton
Graham, Rev. W. H.
Grantham Clerical Library
Grant and Bolton, Messrs. Booksellers,

Dublin

Grant and Son, Messrs. Booksellers,

Edinburgh
Graham, Mr. Bookseller, Oxford
•Grant, Rev. Antb. D.C.L. Chelmsford
Grant, Rev. James B. Dublin
•Granville, Rev. Court, May field, near

Athbourn
Grapel, Mr. W. Liverpool
Graves, Rev. John, Ashperton
Green, Mr. Bookseller, Leeds
Green, Rev. H. Cople, Bedfordshire
tGreen, Rev. J. H. Swepstone
Green, Rev. M. J. Lincoln Coll.
Greene, R. Esq. Lichfield
Greenwell, W. Esq. Univ. Coll. Durham
•Greenwood, Ralph, Esq. Palace House,

near Burnley
•Gregory, Rev. G. Sand ford, Devon
Gregory, R. Esq. Corpus
Gresley, Rev. Sir Nigel, Bart.
Gresley, Rev. W. Lichfield
•Gresley, Rev. J. M. Exeter Coll.
Greswell, Rev. R. Worcester Coll.
G return, Rev. R. H. Nantwich, Cheshire
Grey, Rev. H. Exeter
•Grey, Hon. and Rev. Francis, Alnwick,

Northumberland
Grey, Hon. and Rev. John, Wooler,

Northumberland
Grierson, J. Esq.

•Grieve, Rev. Mr. Ellon, Aberdeen
Grimstead, Rev. G.

tGrub,George,Esq. Advocate, Aberdeen
Grueber, Rev. C. S. Magd. Hall
•Guillemard, Rev. J. St. John's Coll.
•Guillemard, Rev. H. P. Trinity Coll.
Gunner, Rev. W. Winchester
•Gutch, Rev. R. Segrave, Leicestershire

Hafienden, Miss, Langford Hall, Newark
Height, Rev. B. I. New York, U. S.
•Haines, W. C. Esq. Hampstead
Haines, Mr. Bookseller, Oxford
Halcombe, John, Esq.
Hale, Rev. G. C. Hillingdon
•Hale, Ven. Archdeacon, Charter House
•Hale, Rev. Matthew B. Alderley,

Gloucestershire
Hall, Mr. Bookseller, Cambridge
Hall, Rev. Adam, Drumbair, Ayrshire
♦Hall, Ven. Archdeacon, Isle of Man
Hall, Rev. S. C.
•Hall, Rev. W. Manchester
•Hallen, Rev. G. Rushock Medonte,

Upper Canada
Halliburton, Mr. Bookseller, Coldstream
Halson, Mr.

•Hamilton, Rev. Jas. Beddington
•Hamilton, Rev. Walter Kerr, Merton

Coll. Chaplain to the Bp. of Salisbury
Hamilton, Mr. John, Southampton
tHannah, Rev. J. Lincoln Coll.
Hannaford, Mr. Bookseller, Exeter
Harcourt, Rev. Vernon, West Dean

House, Midhurst
•Harding, Rev. I. StAnn'a, Blackfriars
Hard wick, Rev. Charles, Gloucester
Harington, Rev. E. C. Exeter
Harington, Rev. Rich. Principal of

Brasenose Coll.
•Harness, Rev. Wm.
Harper, Rev. S. B. Donnington, near

Newbury
•Harper, T. N. Esq. Queen's Coll.
Harrington, Rev. E. Exeter

Digitized by

SUBSCRIBERS.

11

Harris,Hon. and Re v.C. A .Wilton, Wilts
Harris, Rev. Thomas
Harrison, Benj. Esq.Clapbam Common
Harrison, Benson, E«q. Ambleside

• Harrison, Rot. B. Ch. Ch. Domestic

Chaplain to the Abp. of Canterbury

Harrison, Rev. H. Goudhurst, Kent

Harrison, Rev. J. W. Oldworth Vicarage,
Reading

Harrison, W. Esq.

Harter, Rev. G. Manchester

Hartley, L. L. Esq. Middleton Lodge,
near Richmond, Yorkshire

Hartwell, Geo. Esq. Trin. Coll. Camb.

Harvey, Rev. Mr. Bath

Hasting, Rev. J. Arclay Kings, Worces-
tershire

•Hatherell, Rev. J.W. D.D. Charmouth
Rectory, Dorset

Hawker, Rev. R. S. Moor wins ton, Corn-
wall

•Hawker, J. Esq. Balliol Coil.
Hawks,Rev. F. S. D.D. New York.U.S.

• Ha wkins,Rev.Ed ward, Pembroke Coll.
•Hawkins, Rev. E. Cole ford, Gloucester
Hawkins, Rev. Ernest, Exeter Coll.
•Hawkins, Rev. H. C. H. Lydney,

Gloucester
Hawks, Rev. W. Gateshead, Durham
Hayden, Mrs. Thomas, Guildford
•Hayward, W. W. Esq.
Hazlehurst, R. K. Esq. Trinity Coll.

Cambridge
Head, — Esq. Exeter
•Heale, S. W. Esq. Queen's
Heath, Christopher, Esq.
Heathcote, Sir Wm. Bart.Hursley Park,

near Winchester
•Heathcote, Rev. C. J. Clapton
Heathcote, Rev. G. North Tamerton
t Heathcote, Rev. George, Conningtoo

Rectory, Stilton, Hunts
•Heathcote, Rev. W. B. New Coll.
Hedley, Rev. T. A. Gloucester
Hemslcy,Mr. W. Key worth, Nottingham
Henderson, Rev. T. Messing, Kelvedon
•Henderson, W. G. Esq. Magd. Coll.
Henn, Rev. W. Garvagb, Londonderry
Henry, C. S. Professor, New York

University, U. S.

Hervey, Hon. and Rev. Lord Arthur.
Ick worth

Hewett, Rev. P.Binatead, Isle of Wight
Hewitt, Hon. John J. Balliol Coll.
Hewitt, T. S. Esq. Worcester Coll.
Heycock, Rev. Owston, Leicestershire
Heydon, Mr. J. Bookseller, Devonport
•Hibbcrt, Miss E. S.
Higgs, Rev. R. W. Swansea
Hildyard, Rev. James, Christ's Coll.

Cambridge
Hill, Rev. Edw. Ch. Ch.
Hill, John, Esq. Glasgow

• Hill, Rev. Erroll, Brinckburne Priory,

Weldon Bridge, Morpeth

Hill, Rev. R. Balliol Coll.

Hillman, G. Esq. Ma-d. Coll. Camb.

Hilton, J. D. Esq. Univ. Coll.

Htndle, Rev. Joseph, Higham

Hinde, Rev. Thos. Liverpool

Hingeston, James Ansley, Esq.

Hippisley, J. H. Esq.

Hippisley, R. W. Esq. Exeter Coll.

Hoare, W. H. Esq. Ashurst Park, Tun-
bridge Wells

Hobhouse, Rev. E. Fellow of Mert. Coll.

Hocking, Richard, Esq. Penzance

Hodgson, Rev. Chas. Bodmin

Hodgson, Rev.J.Geo.St.Peter's,Thanet

Hodgson, Rev. John, St. Peter's, Thanet

•Hodgson, Rev. J. F. Horsham

• Hodgson, Rev. H.
Hodgson, W. Esq. Wanstead
Hodson, Rev. Mr. Salisbury
Hodson, Rev. J. S. Merton Coll.
Hogan, Rev. J. Tetbury , Gloucestershire
Hog ben, Mr. Geo. Sheerness

Hogg, Rev. J. R. Brixham
Holden, Rev. Geo. Liverpool
•Holden, Rev. W. R. Worcester
Holder, the Misses, Torquay
Holdswortb, Miss M. Dartmouth
•Hole, Rev. George, Chumleigh, near
Exeter

Hollis, Rev. G. P. Duddington, Somerset
Holmes, Hon. Mrs. A'Court
Holmes, Rev. Peter, Plymouth
Hohhouse, Rev. C. S.
•Hope, A. B. Esq. Trin. Coll. Camb.
Hook, Rev. Dr. W.F. Lewis

Digitized by

12

SUBSCRIBERS.

Hope. James R. Esq. Merton Coll.
Hopkins, Rev. A. Clent. Worcestershire
•Hopkins, Rev. Thomas, Honington
•Horncastle Clerical Society
Hornby, Rev. James, Winwick, War-
ringloo

Hornby, Rev. Wm. St. Michael's Gar-

stang, Lancashire
Hornby, R. W. B. Esq. Manor House,

Heworth, York
Horner, Chas. Esq. Mill Park, Somerset
Horner, Rev. John, Mells, Somerset
•Horsfall, Rev. A. Grange.Derby
Horsfall, J. Esq. Standard Hill, Notts
•Horsley, Rev. J. W. Ville of Dunkirk,

Faversham, Kent
•Hoskins, Rev. W. E. Canterbury
Hotham, Rev. C. Patrington, Hull
Hotham, W. F. Esq. Ch. Ch.
Hotham, Rev. J. G. Sutton-at-home,

Dartford
Houghton, Rev. J. Matching
Howard. Rev. W. Great Witchingham.

Norfolk
Howard, Hon. C.

•Howard, Hon. and Rev. Wm. Whiston,

Rotherbam, Yorkshire
Howell, Rev. Alexander, Southampton
Howell, Rev. H. Merton ColL
Howell, Rev. A. Sedgley
•Hubbard, Rev. Thos. Leytonstone
Huddleston, Rev. G. J.
•Hue, Dr.
•Hughes, Rev. H.

Hulton, Rev. Campbell Grey, Man-
chester
Hulton, Rev. W.

Humphrys, — Esq. Univ. Coll. Durham
Hunt, R. S. Esq. Exeter Coll.
Hunter, Rev. W. St. John's Coll.
Huntingford, Rev. G .W. College.Win-

chester
Hutchins. Rev. W. Bath
Hutchinson, Rev. Cyril, Bataford,

Gloucestershire
Hutchinson, Rev. C. Firle
Hutchinson, Rev. James Chelmsford
Hutton, Rev. H. Filleigh, Devon
Hutton, Rev. W. Helsington, Kendal

Jackson, Rev. F.G. Brighstone, Isle of
Wight

tJackson, Rev. J. Islington
Jackson, Rev. Dr. Lowther, nr. Penrith
Jackson, Rev. W. Ardley Rectory
tJacobson, Rev. W. Magd. Hall
.1 affray, Mr. Jas. Bookseller, Berwick
James, Re v.J .Rawmarsh,near Retheran
'James, Rev. Henry
James, Rev. E. Prebendary of Win-
chester

Janvrin, James H. Esq. Oriel
Jeanes, Mr. Bookseller, Exeter
•Jeffray, Rev. L. W. Preston
Jeffreys, Rev. Henry Anthony, Cb. Ch.
•Jelf.Rev.Richard Williaro,D.D. Canon

of Ch. Ch.
Jelf, Rev. W. E. Ch. Ch.
Jennett, Mr.
Jennings, Rev. M. J.
Jennings, Rev. J. Preb. of Westminster
Jennings, Mrs. Driffield
Jeremie, Rev. F. J. Guernsey
Jeremie, Rev. T. T. Trinity College,

Cambridge
Ulingwortb, Rev. E. A.
Ince, Rev. Edward, Wigtoptt
Inge, Rev. T. R. Southsea
Inglis, Sir R. H.Bart. M.P.
Ingram, Rev. Geo. Chedburgb, Suffolk
•Ingram, Rev. R.
Inraan.Rev. W. J.
Johnson, C. W. Esq. Balliol Coll.
Johnson, Miss

Johnson, Rev. E. M. Brooklyn, New
York

Johnson, Rev. S. Hinton Blewet
Johnson, Manuel John.Esq. Magd. Hall,

Radcliffe Observer
Johnson, Mr. Bookseller, Cambridge
Johnron, W. F. Esq.
•Jones, Yen. H. C. Archdeacon of Essex
Jones, Rev. D. Stamford
Jones, Rev. E. Wigan
Jones, Rev. Edward, Fatherwell, near

West Mailing, Kent
Jones, Rev. J. Hereford
Jones, Rev. H. J. Edinburgh
Jones, Rev. H. Llanfaes, Beaumaris
•Jones, Rev. K. J. Newcastle-on-Tyne

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•Jones, William, Esq. M.A. Ball. Coll.
Jones, Mr. James, Manchester
Jones, W. B. Esq. Magdalen Hall
Jones, Rev. R. Braoxton, Coldstream,
N.B.

Irby, Hon. and Rev. F. Hythe

•Irons, Rev. W. J. Brompton

•Irvine, Rev. A. Leicester

Irvine, Rev. J. Knowle, near Bristol

Irving, Geo. Esq. Newton, Edinburgh

Irving, Rev. J. Kendal

Isaacson, Rev. Johu Fred. Freshwater,

Isle of Wight
Isham, Rev. A. All Souls Coll.

Karslake, Rev. W. Colebrook, Devon
Karslake, Rev. W. H. Meshaw, South

Moltoo, Devon
Keith, John, Bookseller, Glasgow
Keble, Miss

Keble, Rev. T. Bisley. Gloucestershire
Keigwio, Rev. James P. Wadham Coll.
Kekewich, S. T. Esq. Pearaore
Kendal, Rev. J. H. F. Kirkby Lons-
dale

Kenney, Rev. F. Ch. Ch.
Kenrick, Rev. J. Horsham
•Kent, Rev. G. D. Sudbrooke, near

Lincoln
Kenyon, Lord

Kenyon, Robt. Esq. D.C.L. All Souls
Kerr, Hon. and Rev. Lord, Dittisham
Kerr, Lord Henry, Dittisham
Kerrier Clerical Club, Cornwall
Kershaw, Rev. G. W. Worcester
Keymer, Rev. N. Hertford
*Kidd, Dr. Oxford
Kindersley, R. T. Esq.
King, Ven. Archdeacon
King, R. J. Esq. Exeter Coll.
King, R. P. Esq. Bristol
King's College Library, London
•Kirwan, Rev. E. Tiverton
'Kitson, E. P. Esq. Balliol Coll.
Kitson, Rev. John F. Exeter Coll.
Knatchbull.Rev.H.E. Elroham, Norfolk
Knight, Rev. T. Ford, Northumberland
Knight, Rev. W. Worcester Coll.

Knollys, Rev. Erskino
•Knowles, E. H. Esq. Queen's Coll.
Knowles, J. L. Esq. Pembroke Coll.
Knox, Rev. H. B. Monk's Eleigh,

Hadleigh
Kyle, Rev. T. Cork

Lace, F. John Esq. Ingthorpe Grange.

Yorkshire
Lade, John Wro. Esq.
•Laing, Rev. David
Lake, W. C. Esq. Balliol Coll.
•Lampen, Rev. R. Probus, Cornwall
•Landor, Rev. R. E. Birlingham
Lance, Rev. Edw. Buckland St. Mary,

Somerset
Lance, Rev. E. 11 minster
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Warwickshire
Lane, Mrs. F.
Lane, Rev. C. Deal
Lane, Rev. E. Gloucester
Lane, Rev. C. Kennington
Lane, Rev. Samuel, Frome
Langbridge, Mr. Birmingham
Langdon, Rev. G. H. Oving
•Laogdoo, Augustus, Esq.
Langmore, W. Esq. M.D.
•Laprimaudaye, Rev. C. J. Leyton
Latham, Rev. Henry, Selmeston, Sus*

sex

Latimer. Rev. G. B. P. Tynemouth

Law, Rev. S. T. Chancellor of the
Diocese of Litchfield

Law, Rev. W. T. Whitchurch, Char-
mouth, Devon

Lawrence, Rev. Alfred, Sandhurst, Kent

Lawrie, A. J. C. Esq.

Lawsoo, Rev. C. Richmond

Lawson, Rev. Robt.

Lawson, Rer. W. Delancey, Oakham

Layion, Rev. F. W. H. Islington

Leak, J. Bookseller, Alford, Lincolnshire

Lechmere, Rev. A. B.

Lee, Rev. S. Sidmouth

tLeefe, Rev. Audley End, Essex

Lefroy, Rev. A. C.

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•Legge, Rev. Henry, East Levant, near

Chichester
Legge, Rev. W. Ashtead
Leigh, Stratford, Esq.
Leigh, Win. Esq. Little Aston Hell,

Lichfield

•Leighton, Rev. F. K. All Souls Coll.

Le Meearier, John, Eeq. Ch. Ch.

Lepage, Mr. Calcutta

•Leslie, Rev. Charles

Leslie, Mr. Bookseller. London

Lewis, Rev. David, Jesus Coll.

Lewis, Rev. G. Dundee

Lewis, Rev. R. Farway, near Honiton

•Lewis, Rev. T. T. Aymestry. near

Leominster
tLewthwaite, Rev. Geo. jun. Adel. near

Leeds

Ley, Rev. Jacob S. Athprington, Devon
Ley, W. H. Esq. Trinity Coll.
Library of Congress, Washington
•Library of Dotnus Scholarum, Wotton-

under-Edge
•Liddell, Rev. Henry G. Ch. Ch.
Liddell, Rev. Thos. Edinburgh
Lifford, Right Hon. Lord Viscount,

Astley Castle, near Coventry
Light and Ridler, Bristol
Lightfoot, Rev. N. Stockleigh, Devon
Lindsell, J. Esq. St. Peter's Coll. Camb.
•Lingard, Rev. Joshua, Curate of the

Chapelry of Huline, near Manchester
Linxee, Rev. E. H.

Iitler,Rev.R. Poynton,oearMacclesfield

•Liveing, Rev. Henry Thomas, Stoke by
Nayland, Suffolk

Liverpool Library

tLloyd, Rev. E. Badgeworth

Lloyd, Rev. John F. Ballylsny, Rich-
hill, Ireland

Lockhart, W. Esq. Exeter Coll.

Lock wood, Rev. John, Rector of King-
ham, Oxon

Lock wood, Rev. Mr. Coventry

•Lodge, Rev. B. Chigwell, Essex

Lomax, T. G. Esq. Lichfield

London Institution, The

Long, W. Esq. Bath

•Lonsdale, Rev. J. King's Coll. London

Loth, Miss, Woodside, Carlisle

Lott, Mr.

tLousada, P. M. Eeq. Merton Coll.
•Lowe, John Wm. Esq.
Lowe. Rev. T. Oriel Coll.
Lowe, Rev. R. Misterton, Somerset
Lowe, Rev. T. H. Dean of Exeter
Lowe, Rev. R. F. Madeira
Lowe, Mr. Bookseller, Wimbome
Lumsden, Rev. H. St. Peter's, Ipswich
Lund, Mr. St. John's Coll. Cambridge
Lundie, Rev. W.Compton,Berwick-on-
Tweed

Luscombe. Rev. E. K. Plymouth
•Lush, Mr. Vicesimus, Corpus Christi

College, Cambridge
Lusk, John, Esq. Glasgow
Lutener, Rev. T. B. Shrewsbury
Luxmore, Rev. J. H. M.
Lyall, Rev. Alfred

Lyall, Ven. W. R. Archdeacon of

Colchester
Lyne, Rev. C. P. West Thorney, Sussex
Lysons, Rev. Samuel, Hempstead, Glou-
cestershire

Maberly, Rev. T. A.
•M'Call, Rev. E. Winchester
Macauley, Rev. S. Herrick
Maclean, Rev. H. Coventry
Maclean, Rev. J. Sheffield
•Macfarlane, Rev. J. D.Frant,Tunbridge
Wells

Maclachan, A. N. C. Esq. Exeter Coll.
Machlachlan,Stewart,andCo.Edinburgh
Mackenxie, L. M. Esq. Exeter Coll.
t Mackenzie, A. C. Esq. St. John's Coll.
Mackinson, Rev.T.C. Colonial Chaplain,

New South Wales
•Macmullen, Rev. R. G. C.C«C.
Macpherson, Rev. A. RothwnU, near

Kettering
Maddy, Rev. B. Shrewsbury
Madox, Wm. Esq.
Magdalene College Library

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M'Arthy, Rev. F. Lodera, Dorset
M'Clintoch, G. F. Esq. Bengal Civil
Service

•Major, Rev. Dr. King'i Coll. London
M'lver, Rev. Wm. West Derby
Maitland, Rev. S. R.
Maitland,Rev.P. Blackburn .Lancashire
•M'Lareu, Major , Portobelio, Greenock
Malcolm, Rev. Hen. Eckington, Ches-
terfield

•Mallock, Rev. Wm. Torquay
Mallory, Rev. G.

Manley, N. M. Esq. St. John's Coll.
Camb.

Mann, Rev. W. Moion, Thornthwaite,

Cumberland
Manning, Yen. Hen. Archdeacon of

Chichester, Lavington, Sussex
Manning, Mrs. Tillington, Sussex
Manning, Rev. G. W.
Margetts, Rev. H. Huntingdon
Markland, J. H. E*q. Bath
Markland, Thomas Esq. Manchester
•Marriott, Ret. J. Bradfield, Reading
•Marriott, Rev. C. Oriel Coll. 2 copies
Marriott, Rev. F. A. Bilton, Rugby
Marsden, Rev. A. Gargrave
Marsden, Mr. Wm. Manchester
Marshall, Rev. Edward, C.C.C.
Marshall, Rev. Edward Ruskington,

Sleaford, Lincoln
Marshall, Rev. T. W. Charlton, near

Shaftesbury
Marsham, Rev. G. F. J. Allington,

Maidstone
Martin, Rev. Richard, Menheniot
Martyn, Rev. J. Exeter
•Mason, Rev. W. Normanton
Massingberd, Rev.F.C. Ormsby,Spilsby
Masters, Rev. J. S. Greenwich
Matheson, G. F. Esq.
Maxwell, Henry C. Esq. York
May, Rev. George, Heme, Kent
Mayo, A. Esq. Oriel
Mayow, Rev. M. W. Market Lavington*

Devises

Mayow, W. R. Esq. Magdalen Hall
•Meade, Rev. E. Stratford on Avon
Medley, Rev. J. Exeter
•Medwyn, Hon. Lord, Edinburgh

II

•Mence, Rer. J. W. Ilkley, Otley,

Yorkshire
Mendbam, Rev. J. Clophill, Beds.
Menzies, Rev. F. Brasenose Coll.
Mero wether, Rev. Francis, Whit wick,

Leicestershire
•Merriman, Rev. N.J. Street, Somerset
Mesham, Rev. A. B. Wotton, Kent
•Metcalfe, Rev. W. Harleston, Norfolk
M'Ewen, Rev. A. Semington, Wilts
M'Glashen, Mr. James, Dublin
MiDiken, Rev. Rich. Compton, Sussex
•Mill, Rev. Dr.
Miller, Rev. C. Magdalen Coll.
Miller, Rev. John, Worcester Coll.

Benefield, Northamptonshire
Milles, Rev. T. Tenterden, Kent
Millner, Rev. W. Bristol
Mills, I. J. Esq. Lezden Park
Mil ward, Rev. Hen. Pari ton, Somerset
Minster, Rev. T. Hunsingore, near

Witherby
•Moberly, Rev. Dr. Winchester
Money, KyrleE. A. Esq. C.C.C. Camb.
Monro, Rev. Edward, Oriel Coll.
Mon sell, Wm. Esq. Tervoe, Limerick
•Moody, Rev. Henry R. Cbartham, near

Canterbury
Moore, Rev. Arthur, Stratton, Glou-
cestershire
Moorsom, Captain, Lowndes Square
Mordaunt, Sir John, Bart.
More, Rev, R. H. G. Larden Hall,

Shropshire
Morgan, Rev. J. P. C. Llangwyryfor
Morgan, Rev. J.

Morrice, J. Esq. Sidcliff, near Sid mouth
Morrell, Baker, Esq. St. Giles, Oxford
Morrell, F. Esq. St. Giles, Oxford
•Morrell, Rev. G. K. St. John's
Morrison, J. Esq. Glasgow
Morrison, Mr. Liverpool
•Morris, Rev. T. E. Ch. Ch.
Morton, M. C. Esq. Exeter Coll.
Morton, Mr. T. N. Boston
Mosse, Rev. Sam. T. A ih bourn, Derby-
shire

•Moxley, Rev. Thomas, Cholderton
Mozley, H. Esq. Derby
Munby, Joseph, Esq. York
%

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Murray, C. R. Scott, Esq. 1 1 , Cavendish

Square, London
Murray, F. H. Esq. Ch. Ch.
Murray, Rev. G. £. All Souls Coll.
Mushet, Robert, Esq.
Muskett, Mr. C. Bookseller, Norwich
Musket, Robert, Esq.

Neave, Rev. H. L. Epping
•Needbara, Hon. Mr. Trinity Coll.

Cambridge
Neeve, Rev. F. K. Poole, Cakneys
Nelson, John, Esq. St. Mary Hall
•Nevile, Rev. Charles, Trinity Coll.
♦New, Rev. F. T. Christ Church, St.

Pancras
•New York Society Library
New York Theological Seminary
Newall, Rev. S. Ded&bury
Newcastle-on-Tyne Clerical Society
♦Newman, Rev. W. J. OrieiCol 1.2 copies
Newton, Mi. Croydon
Nicbol, J. Esq. Islington
Nicholl, Rev. J. R. Greenhill, near

Barnett
•Nicholis, Rev. W. L. Bath
♦Nicholson, Rev. P. C. Leeds
•Nicholson, Rev. Win.
Nicholson, Miss F. Rochester
•Nind, Rev. W. Fellow of St. Peter's,

Cambridge
Nixon, Rev. Dr. Ash Vicarage, Wing-
ham, Kent
Norman, M. O Esq. C. C. C. Camb.
Northcote, G. B. Esq. Exeter Coll.
•Northcote, J. S. Esq. C.C.C.
Norwich, Dean and Chapter of,
Nunns, Rev. Thomas, Birmingham
Nutt, Rev. Charles, Tiverton, near Bath

O'Brien, S. August Esq. Blatherwycke
Park, Wansford

Oldham, Rev. J. R. Incumbent of Su
Paul's, Huddersfield

•Oldknow, Rev. J. Uppingham

Ogilvie, Rev. C. A. D.D. Regius Pro-
fessor of Pastoral Theology, Oxford

Ogle, J. A. M.D. Clinical Professor
of Medicine, Oxford

Ogle, Maurice, Esq. Glasgow

Ogle, Mr. Root. Bookseller, Edinburgh

tOldham, Joseph, Esq. Hatherleigh,
Devon

Ormandey and Son, Liverpool
fOrmerod, Geo. Esq. Sedbury Park,
Chepstow

fOrmerod, Rev. Thomas J. Bras.Coll.
Osborne, J. Esq. '
Oswald, Alexander, Esq.
Oswell, Rev. Lloyd
Ouvry, Rev. P. T.
Overton, Rev. J. G. Corpus C. Coll.
Owen, Rev. E. Wendover
Oxeoham, Rev. Nutcorobe, Medbury,
Devon

Oakeley, Rev. Sir Herbert, Bart.Bocking
•Oakeley, Rev. Frederick, Balliol Coll.

Packe, Mrs. J. Richmond Terrace
Reading

Page, Rev. Dr. Gillingham, Kent

Page, Rev. Cyril

Page, Rev. F. L. Woolfit

Paget, Rev. E. F. Elford, Lichfield,

Chaplain to the Bishop of Oxford
Palk, Rev. Wm. Ashcombe, Devon
Palmer, Rev. J.
Palmer, Rev. S. North Tawton
Palmer, Rev. W. Worcester Coll.
•Palmer, Rev. W. Magd. Coll.
Palmer, R. Esq.

Palmer, G. H. Esq. Lincoln's Inn

Panting, Rev. R. Calcutta

♦Papillon, R ev. John, Lexden .Colchester

Pardee, Rev. J.

Parker, Rev. Charles

Parker, C. Esq. 41 , Upper Bedford Place

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f Parker, Rev. W. Appieton-le-Street

tParkes, Rev. W.

Parkinson, Rev. J. P. Magd. Coll.

Parkinson, Rev. R. Manchester

Parlby, Rev. Hall

•Parsons, Rev. G. L. Benson

•Patteson, Hou. Mr. Justice

•Pattison, Rev. Mark, Lincoln Coll.

Paul, Rev. Charles, Bath

Payne, R. jun. Esq. Lavender Hill,
Wandsworth

Peake, Rev. G. E. Tannton

tPearse, T. Esq. Magdalen Coll.

Pearson, the Very Rev. Hugh N. D.D.
Dean of Salisbury

Pearson, Rev. Charles, K neb worth,
Stevenage, Herts

Pearson, Rev. H. W. Guildford

Peck, J. Esq. Temple Combe

Peel, Rev. J. Prebendary of Canter-
bury

•Pelly, Rev. Theophilus, C.C.C.
•Penny, Rev. Edw. St. John's Coll.
•Perceval, Hon. and Rev. A. P.
•Perkins.Rev.B. R. Wotton-under-Edge
•Perry, Mr.

Peters, Rev. Henry, St. Johnlee,

Northumberland
Petley, Rev. Henry, Glynde Lewes,

Sussex

Phelps, Rev. H. D. Tarrington, Led-
bury, Herefordshire

Phillipps, S. M. Esq.

Phillips, Rev.G. Queen's Coll. Cambridge

Phillips, Rev. E. Clapham

Phillott, Johnson, Esq. Bath

•Phillpotts, Rev. W. J. Hallow, Wor-
cester

Phippen, Robt Esq. Badgworth Court,

Somerset
Phipps, Rev. E. J. Devizes
Piccope, Rev. I. Manchester
•Pickwood, Rev. J. Stepney
•Pigott, Rev. G. Bombay
Pigott, Rev. J. R. Hughenden
Pinckard, Wra. Esq. Handley,Towcester
•Pinder, RevJ.H.Diocesan Coll. Wells
Pirie, A. jun. Esq. Aberdeen
Pitts, Rev. J. Street, near Glastonbury
Piatt, Rev. George

•Piatt, T. P. Esq. Liphook, Hants
Plumer, Rev. J. J. Swallowfield, Berks
Plummer, Rev. Mat. Heworth, Durham
Pocock, Mr. Bookseller, Bath
•Pocock, Rev. C. Rouselench, near
Evesham

•Pocock, Rev. N. M.A. Queen's Coll.

•Pocock, Rev. C. S. Inkberrow, Wor-
cestershire

Pole, Rev. R. Chandos, Radbourne,
Derby

•Pole, E. S. Chandos, Esq. Radbourne
Hall, Derby

Pollock, John, Esq. Edinburgh

•Ponsonby, Hon. Walter

•Poole,Rev.J.Enmore,nearBridgewater

fPooley, Rev. M. Scotter

Pope, T. A. Esq. Jesus Coll. Cambridge

Popham,Rev. John, Chilton, Hungerford

Popham, Wra. Esq.

Porcher, Charles, Esq.

Portal, Melville, Esq. Ch. Ch.

Porter, Rev. Chas. Stamford

Porter, Henry, Esq. Winslade, Exeter

Portman, Rev. F. B. Staple Fitzpaine,
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Pountney, Rev. H. Wolverhampton

Povah, Rev. J. V.

Powell, Arthur, Esq.

•Powell, Chas. Esq. Speldhurst

Powell, Rev. H. T. Coventry

•Powell, Rev. Edw. Arnett, Ampthill

•Powell, Rev. J. C.

Powell, John, Esq.

Powell, Rev. Rob. Worcester Coll.

•Powles, R. Cowley, Esq. Exeter Coll.

Pownall, Rev. C. C. B. Milton Ernest

Pratt, Rev. J. B. Cruden, Aberdeenshire

•Prescott, Rev. T. P. Portsmouth

Pressley, Rev. Mr. Fraserburgh, Aber-
deenshire

Prevost, Rev. Sir George, Bart. Oriel
Coll.

Price, Rev. Wm. Colne St. Denis

Rectory, near Northleach
tPrice, Rev. W. H. Pembroke Coll.
*Prichard, Rev. J. C. Mitcharo
Prickett,Rev.M.TrinityColl.Cambridge
Pridden, Rev. W. Broxted, Essex
Prideaux, Esq.

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Puckle, Rtv. John, Dover
Pym, Rev. F. Plymstock, Devon

Radcliffe, Rev. J. F. Huggletcott
Raises, R. Esq. Exeter Coll.
Ramsay, Rev. E. B. St. John's Chapel,

Edinburgh
Randall, Rev. H. G. Queen's Coll.
•Randolph, E. Esq. Jesus Coll. Camb.
•Randolph, Francis, Esq. St, John's Coll.

Cambridge
Randolph, Rev. U. Coulsdon, Croydon
•Randolph, Rev. Herbert
Randolph, Rev. S. Hadham
Randolph, Rev. Thomas
•Randolph, Rev. Wm. Newington Hythe
Ranken, Rev. Mr. Old Deer
Rashdall, Rev. John, Exeter
•Raven, V. Esq. Magd. ColL Camb.
•Rawle, Mr. Trinity Coll. Cambridge
Rawlins, Rev. C. Allerthorpe, Pock-

lington

Rayer, Rev. Wm. Tiverton
Rayleigh, Right Hon. Lord, Terling

Place, Essex
Read, Wm. Esq. Manchester
Reece, Rev. James, Tinsley
Reed, Rev. Christ. Tynemouth
Reeves, Rev. F. /. H.
Reid, Rev. C. B. Teynham, near Sit.

tingbourne
•Reltoo, Rev. J. R. Tewkesbury
Rennett, Rev. Mr.
Row, Rev. Cbas. Maidstone
•Rice, H. Esq. Highfield, near

Southampton
•Richards, Rev. J. L. D.D. Rector of

Exeter College
Richards, Rev. E. T. Farlington
Richards, Rev. George, Warrington
Richards, Rev. Henry, Horfield, near

Bristol
Richards, Rev. Upton
Richards. Rev. T. Watkyn, Puttenham.

Guildford, Surrey
Richmond, Rev. C. G. Six Hills, Lin-
colnshire

Richards, Rev. J. Stowlingtoft

RicketU, Rev. F.

Riddell, Rev. J. C. B. Harrietsham,
Maidstone

Ridings, Mr. George, Bookseller, Cork

Ridley, Rev. W. H. Ch. Ch.'

Ripon, Very Rev. the Dean of, Dawlkb

Risdale, Rev. E. Troubridge

Riviere, Mr. Bookseller, London

Roberts, Mr. Liverpool

Roberts, Rev. R. Milton Abbas, Dor-
setshire

Robertson, J. Esq. D.C.L. Doctors'
Commons

Robertson, John, Esq.

Robertson, Rev. J. C. Trinity Coll.
Cambridge, Boxley, Maidstone

Robertson, Rev. J. C. University ColL

•Robson, Rev. J. U. Magdalen Hall

•Robinson, Rev. C. Kirknewton, near
Wooler, Northumberland

Robinson, Rev. R. B. Lytham Preston,
Lancashire

Robinson, Rev. C. W. Hoton, Leices-
tershire

Robinson, Rev. T. Milford

Robins, Rev. S. Shaftesbury

Robin, Rev. Philip R. Bolton, Lanca-
shire

Rochester, Very Rev. the Dean of
•Rodmell, Rev. John, Burford, Salop
Rodd. Rev. C. North Hill
Rodwell, Rev. Mr. Tenbury
Rodwell, Mr. Bookseller, Bond Street
Roe, Mr. W. Bookseller, Newbury
Rogers, Edw. Esq. Blackheath
Rogers, W. Esq. BalKol Cell.
Rogers, Rev. John, Canon of Exeter
Rogers, Rev. J. Foston, Leicestershire
Rogers, Mrs. St. John's Villa, Fulness
Rohde, Mrs. Eleanor, Croydon
Rooke, C. H. Esq. Magdalen Coil.

Cambridge
Rooper, Rev. Wm. Abbots' Ripton
Roper, Rev. C. Rector of St. Olave's,

Exeter

•Rose, Rev. H. H. Birmingham
Ross, Rev. J. L. Oriel Coll.
Rothfield, Rev. John M.
Round, Rev. James F. Colchester

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Routh, Re*. Martin Joseph, D.D. Presi-
dent of Magdalen ColL

Rowe, W. Esq. RockweU, Tipperarj

•Rowley, Rev. T. Ch. Ch.

Rump, James, Esq. S wanton Morley,
Norfolk

Ruaher and Johnson, Messrs. Booksellers,
Reading

Russell, J. Watts, Esq. Ham Hall
Russell, Rev. M. Watts, Biggin Hall,
Oundle

Russell, Mrs. Aden. Aberdeenshire
tRussell, Mr. Bookseller, Aberdeen
Russell, Rev. J. F. Enfield
Russell, Rev. Samuel Henry
Ryder, Rev. G. D. Easton, Hants
•Ryder. T. D. Esq. Oriel Coll.

Salter, Rev. John, Iron Acton, Bristol
Sanders, Rev. John, Liverpool
Sanders, Rev. Lloyd, Exeter
•Sandford, Rev. G. B. Prestwich,

Manchester
Sandham, J. M. Esq. St. John's Coll.
8andi1andsv Rev. R. S. B.
Sankey, P. Esq. St. John's College
Saunders, Rev. A. P. Charterhouse
Savage. Mrs. Henleaxe, near Bristol
Schneider, Rev. H.
Schofield, H. L. Esq. Brighton
Scobell, Rev. John. Southover, Lewes
Scott, H. B. Esq. Honiton
Scott, Rev. John
•Scott, Rev. R. Balliol Coll.
Scott, Rev. W.

fScudamore, Rev. W. E. Dttchingham.
Bungay

Selwyn, Rev. Wm. Ely

•Sewell, Rev. J. E. New Coll.

Seymour, Rev. Sir J. H. Bart. North-
church, Herts

Seymour, Rev. Richard, Kinwarton,
Alcester

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Sharp, Rev. John, Horbury
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Sharpies, Rev. T. Blackburn

Shaw, Rev. E. B. Narborough, Leices-
tershire

Shaw, Rev. Morton, Hawkhurst, Kent

Shearly, W. J. Esq. St Peter's Coll.
Cambridge

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Shilleto, W. Esq. Univ. Coll.

•Shiilibeer, Mr. John, Oundle

tShort, Rev. Augustus. Ravensthorpe,
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Short, Rev. T. Trinity Coll.

Sidebottom. Rev. W. Buckden

Sidgwick, C. Esq. Skipton Castle, York-
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Simms and Dinham, Manchester
Simms and Son, Messrs. Bath
•Simms, Rev. E. Great Malvern
Simpson, Rev. J. D. Sidney Sussex Coll.
Camb.

•Simpson, Rev. Joseph, Shrewsbury
Simpson, Rev. J. Pemberton, Wakefield
Simpson, Rev. T. W. Thurnscowe Hall
Sinclair, Rev. John, Chaplain to the

Bishop of London
Sittingbourne Reading Society
Skeflington, Hon. T. C. P.
Skelton, Henry, jun. Esq.
Skene, W. F. Esq. Edinburgh
Skinner. F. Esq.
Skipsey, Rev. Mr.

Skrine, Rev. Harcourt, Wadham Coll,
Sladen, Rev. E. H. M. Bockleton,

Worcestershire
Small. Rev. N. P. Market Bosworth
Smart, Thomas, Esq.
Smirke. Sir Robert

Smith, Andrew.M.D. Fort Pitt, Chatham

f Smith, Rev. Dr. Leamington

Smith, Rev. Jeremiah, Long Buckby,

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Smith, Rev. Edward O. Hulcote, near

Woburn

Smith, Rev. J. C. Castle Cary, Somersat

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• Smith, Rev. Bernard
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• Smith, R. P. Esq. Pembroke College
Smith, Rev. Mr. Greenock
•Smith, Rev. S. St. Mary's, Ely
Smith, S. Esq. Univ. Coll. Durham
Smith, Henry, Esq.

Smith, Rev. Joseph, Trinity Coll.
Smythe, Rev. P. M. Tam worth, War-
wickshire

Smyth, Rev. Mr. Frfield, near Andover
Soltau, Mr.

Somen, Right Hon. Countess
Southby, Rev. Dr. Bui ford, Ametbury
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Southouse, Rev. George, Oriel Coll.
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Sparkes, Rev. Chas. Barrow, Bury St.

Edmund's, Suffolk
Sparke, Rev. J. Clare Hall, Cambridge
f Spencer, Rev. W.J. Slarsten, Norfolk
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Coll. Rector of St. Mary-le-bone
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Stacy, Rev. Thomas, Cardiff
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St. Andrew's University
Staofield, Mr. J. Bookseller, Wakefield
Stanley, Rev. E. Rugby
Statter, Rev. Jas. Lindale
Staveley, J. Bookseller, Nottingham
Stead, Rev. A. Metfield, Suffolk
Steele, Rev. Henry, Chepstow
Stebbing, Rev. Dr.

Stephens, Ferdinand, Esq. Exeter Coll.

Stephens, Rev. C. L. Kencott

Stephenson, G. H. Esq.

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Stevens, Rev. M. F. T. Thornbury

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Strean, Rev. Henry, Killaken, Ireland
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Street. Rev. A. W. Bishop's College,
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Strong, Mr. W. Bookseller, Bristol
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Sutherland, Dr. A. J. Ch. Ch.
Sutton, Rev. K. S. Exeter Colt.
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tonshire

Swainson, Rev. John.Northenden, Man-
chester

•Swainson, C. A. Esq. Fellow of Christ's

Coll. Cambridge
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Swete, Rev. Wm. Downgate, Sandhurst
Sykes, G. M. Esq. Downing Coll. Camb.
tSymons, Rev. B. P. D.D. Warden of

Wadham Coll.
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•Tait, Rev. Dr. Head Master of Rugby
School

Talbot, Hon. and Rev. W. C. Ingestrie,

Lichfield
Talbot, Rev. G.Bristol
Tarbutt,Rev.Arthur,St.Mary's,Reading
Tarlton, J. W. Esq. Birmingham
+Tate, Frank, Esq. University Coll.
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Taylor, A. Esq. Queen's Coll.
Taylor, Miss, London Road, Brighton,

(Chrysostom)
Taylor, Rev, Henry, Mile End, New

Town

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Taylor, Rev. M. J. Harold, Bedfordshire
Taylor, Rev. Joseph, Dukiofield, near

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Taylor, Rev. Robert, Leeds
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Thomas, Rev. C. A. Nevill, ExeterColl.
Thomas, Rev. C. N. St. Columb's
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Mile End

Thompson, Rev. E. H. St James's,

Westminster
Thompson, Rev. J. Bridlington
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Cambridge
Thompson, Captain, R. N. Hayes' Com-
mon, Kent
Thompson, Mr. G. Bookseller, Bury St.
Edmunds

Thomson, Rev. George, Abbot's Anne,
Andover

•Thornton, H. S. Esq. Battersea Rise
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Northampton
Thornton, Rev. W. J. Llanwarne,

Hereford
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Thorold, Mr. W. Barnstaple
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Thwaytes, Rev. J. Carlisle
Thynne, Rev. Lord Chas. Longbridge

Deverill, Warminster
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Northumberland
fTickell, G. Esq. University Coll.
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Timins, Rev. Henry
Tindale, J. Esq. Huddersfield
•Todd, Rev. J. H. D.D.Trinity College,

Dublin

Tomkyos, Rev. John, Green ford
Tomlinson's Library, Newcastle-on-Tyne
Topbam, Rev. I. Curate of St. Paul's,

Huddersfield
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Townsend, Rev. George, Prebendary of

Durham

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Travers, Rev. W. J.Trinity Coll.Camb.
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•Tritton, Henry, Esq. 54, Lombard

Street, London
Trollope, Rev. Arthur
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Turner, Sharon, Esq.
Turner, Rev. Thomas, Exeter Coll.
Turner, Rev. W. H. Norwich
Twiss, A. O. Esq. Boyle, Ireland
Twopeny, Rev. D. S. Sittingbourne
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•Tyrrell, Rev. W. Beanlieu, near

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Tyrrell, T. Esq.
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Underbill, Mr. E. B. Oxford
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tUtterton, Rev. J. S. Oriel Coll.

Vale, W. Esq. Worcester Coll.
Vaux, Rev. Bowyer,Collegiate Church,

Wolverhampton
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Walker, Rev. S. W. Bampton, Devon
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Walker, Rev. Thos. Clipstone, Market

Har bo rough
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• Webster, Rev. W illiam .Christ's Hospital
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• Weguelin, Rev. W. Stoke, nr. Arundel
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• West,Hon. and Rev.R. W. Balliol Coll.
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White, Rev. James, Manchester
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White, Rev. W. S.
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Wilber force, Ven. Archdeacon, Burton

Agnes, Driffield, Yorkshire
Wilde,Rev.S.D. Fletching. near Uckfield
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Williams, J. Esq. Queen's Coll.
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Williams, Sir John, Bart. Bodelwyddan
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Chester

Wilson, Robt. Esq. Magdalen Hall

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Wise, J. A. Esq. Clayton Hall, Staf-
fordshire

Wise, Rev. Henry, Offchurch

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Wither, Rev. W. B. Otterbourne, Hant»

Withers, Rev. Geo. Calcutta

Witts, Rev. Edw. F. Upper Slaughter,
Gloucestershire

Wix, Rev. E. Archdeacon of New-
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Wodehouse, Thos. Esq. Balliol Coll.

•Wood, — Esq. Ch. Ch.

Wood, C. Esq. Univ. Coll. Durham

Wood, Rev. G. Newcsstle

Wood, Rev. H. Fenstanton, near St. Ives

Wood, Rev. H. O.

Wood, Rev. J. R. St. James's Palace

•Wood, S. F. Esq.

Wood, Rev. R. Broughton, Manchester
Wood, Rev. Jas. Settrington, nr. Malum
Wood, Mrs. W.Tunbridge Wells
Woodgate, Rev. H. A. St. John's Coll.
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Cambridge
Woods, Rev. G. H. West Dean, Chi-

Chester
Woods, Rev. P. Dublin
•Woodward, Alex. Esq. Catherine Hall,

Cambridge
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t Woolcombe, E. C. Esq. Oriel Coll.
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fWoollcombe, G. Esq. Ch. Ch.
t Wordsworth, Rev. Dr. Buxtad, Uckfield
'Wordsworth, Rev. Chas. SecoodMaster

of Winchester School
Wordsworth, Rev. C. F. Gillingham,

Dorset

Worgan, Rev. J. H. Calthorpe, Rugby
Wrangham, Rev. G. W. Thorpe -
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Wray, Rev. Cecil, Liverpool

Wrench, Rev. Frederick, Stowting

Rectory, Ashford
Wrench, Rev. H. O.
Wright, John, Esq. Marple, Manchester
Wright, Rev. J. A.

Wright, Rev. T. B. Wrangle Vicarage,

near Boston
Wright, H. P. SL Peter's College,

Cambridge
Wrightsonfit Webb, Messrs. Birmingham
Wyatt, Rev. W. Snenton, Notts.
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Worcestershire

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Young, Rev. Walter. LUbellaw

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"WELLS'S Rich Man's Duty: and Dowsing's Journal; with a

Preface by J. H. Newman, B.D. 2 6

WILSON'S [Bp.] Sacra Privata (entire) 3 6

— — Parochial ia 2 6

ANDREWS' (Bp.) Service for Consecration of Churches 1 0

KEN'S (Bp.) Manual of Prayers for Winchester Scholars 1 0

PATRICK'S (Bp.) Book for Beginners, (on the Sacrament) 1 0

SHERLOCK'S Paraphrase of the Church Catechism 1 0

BAXTER, PRINTER, OXFORD.

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